Sri Chaitanya Mahaprabhu’s Mahaprakasa

Sri Chaitanya Bhagavat, Madhya Kanda, Chapter 9-10, English translation by Bhumipati dasa, Commentary by Srila Bhaktisiddhanta Sarasvati Prabhupada

Chapter 9 – The Lord’s Twenty-One Hour Ecstasy and Descriptions of Sridhara and Other Devotees’ Characteristics

This chapter describes Sri Gaurasundara’s sata-prahariya-mahaprakasa, or twenty-one-hour divine manifestation, His sitting on the throne of Lord Visnu, the performance of His abhiseka by the devotees, the offering of prayers and the worship of Mahaprabhu with sixteen ingredients according to the rules and regulations prescribed with the ten syllable Gopala-mantra, the Lord’s eating foodstuffs offered by the devotees, Mahaprabhu’s narration of the previous histories of devotees headed by Srivasa, the devotee’s performance of evening arati, topics of the topmost devotee Sridhara, and the glories of Vaisnavas’ characteristics.

One day Mahaprabhu came with Nityananda to the house of Srivasa. Understanding the mood of the Lord, all the assembled devotees began to perform kirtana. Sri Gaurasundara, who is the supreme teacher of everyone, regularly danced in the kirtana in the mood of a devotee, yet in His own mood He sometimes sat on the throne of Visnu as if unaware of what He was doing. On this day, however, the Supreme Lord Sri Gaurasundara concealed His mood as a devotee, and with a desire to accept the service of His surrendered devotees, He sat on the throne of Visnu for twenty-one hours and revealed that He is personally Lord Visnu, the shelter of all devotees. In this maha-prakasa pastime, He manifested all the forms of Visnu’s incarnations.

This day, in response to the Lord’s gesture, the devotees happily worshiped Sri Gaura-Narayana, who is the Lord of Vaikuntha and full in six opulences, with various ingredients through the performance of the abhiseka ceremony meant for the King of kings. After worshiping Mahaprabhu with sixteen ingredients according to the prescriptions of the ten-syllable Gopala-mantra, the devotees offered various prayers and described His transcendental qualities and pastimes by glorifying Him as the cause of all causes, the controller of all controllers, and the Lord who has accepted the mood of a devotee to manifest His own service for delivering the fallen souls. Thereafter, Sri Gaurasundara spontaneously extended His lotus feet to be worshiped, and all the devotees worshiped His lotus feet with various accumulated ingredients according to their respective desires. With a desire to accept the service of His devotees, Mahaprabhu also happily ate various foodstuffs offered by them and began to describe previous experiences of the devotees headed by Srivasa. Later, after the devotees finished offering evening arati, Sri Gaurasundara instructed the devotees to bring His dearmost devotee Sridhara in order to exhibit His pastimes of opulence to him. As the Vaisnavas following the Lord’s instructions covered half the distance, they heard Sridhara loudly chanting the holy names of Hari, and by following that sound they came to his house. Although according to external characteristics Sridhara was extremely poor, since he was a transcendental devotee of Mahaprabhu, he was eternally enriched with the treasure of krsna-prema. The extraordinary example of service to the Lord exhibited in this world by the destitute Kholaveca Sridhara, who was as truthful as Yudhisthira, is meant to be followed by everyone. The atheists thought that Sridhara remained awake and chanted the name of  the Lord throughout the night due to being afflicted by poverty and hunger. They did not know that Sridhara was constantly engaged in the service of the husband of Laksmidevi, the predominating deity of the all opulences, therefore he can never actually be afflicted by poverty. Sridhara did not pay any attention to the statements of the atheists but constantly remained absorbed in drinking the nectar of Krsna’s holy names. At night he eagerly prayed to the Lord for the spiritual benefit of himself and the entire world. As soon as Sridhara heard the name of Mahaprabhu from the devotees, he lost consciousness out of ecstasy. The devotees then carefully brought him before Mahaprabhu. On seeing Sridhara, Mahaprabhu became greatly pleased, and Sridhara also became overwhelmed by seeing the Lord’s most enchanting transcendental form.

During the Lord’s pastimes as a student, Sridhara passed his life by selling banana leaves, banana flowers, and banana stems. In order to establish that the Supreme Lord happily accepts the offerings of His devotees but does not even look at the offerings of nondevotees, Mahaprabhu would forcibly snatch those items from Sridhara and as a result even quarreled with him. Mahaprabhu reminded Sridhara about those pastimes and expressed His desire to award him the eight kinds of mystic perfection. Thereafter Mahaprabhu displayed His extraordinary opulence to Sridhara. As soon as Sridhara saw that display, he was struck with wonder and fell unconscious to the ground. When on Sriman Mahaprabhu’s order Sridhara regained his external consciousness, Mahaprabhu instructed him to offer prayers. After Sridhara humbly expressed his inability to offer prayers to Mahaprabhu on the pretext of ignorance, the Lord ordered Suddha Sarasvati to manifest on the tongue of Sridhara, and thus Sridhara began to offer wonderful prayers to Mahaprabhu. Being pleased by the prayers of Sridhara, Mahaprabhu asked him to accept any benediction he wanted. Sridhara asked for the benediction that He who regularly quarreled with him (Sridhara) over banana leaves and flowers may remain his Lord, birth after birth. When Mahaprabhu desired to make Sridhara the emperor, Sridhara did not accept but rather prayed for the qualification to glorify the Lord’s transcendental qualities.

The devotees of Sri Gaura do not hanker for any material object, they simply pray for the transcendental service of the Lord. Persons who have received Gaurasundara’s merciful glance know that religiosity, economic development, sense gratification or the eight mystic perfections, and even liberation are most abominable and insignificant, and thus they simply desire the service of the lotus feet of Krsna. They do not desire their own sense gratification. A Vaisnava cannot be recognized by his external features. People who are intoxicated with pride due to material assets cannot understand the glories of the opulence and wealth of Sridhara, who is an exalted transcendental Vaisnava. Although from the material point of view it may appear that the Vaisnavas are deficient, they actually have no deficiency. Although Vaisnavas appear in poor families within this world to teach the fallen and wretched living entities to worship Hari, they are not actually poor. The purpose of such pastimes is to demonstrate how one can worship Hari in spite of being born in a poor family. The characteristics of Vaisnavas are incomprehensible to the materialists. If one surrenders to the Vaisnavas with nonduplicitous simplicity, then by their mercy one can recognize them. It is the duty of every intelligent man to stay far away from the vaisnava-aparadha of trying to measure Vaisnavas with material knowledge. A person who is devoid of vaisnava-aparadha can easily attain love of God by chanting the holy name of Krsna even once, otherwise namaparadha in the form of blaspheming Vaisnavas will create havoc in one’s life.

Text 1
gaura-nidhi kapata sannyasi-vesa-dhari
akhila-bhuvana-adhikari//CB, Madhya 9.001//
TRANSLATION
All glories to Gaura, the Lord of the entire universe, who disguised Himself by wearing the dress of a sannyasi!
COMMENTARY
Sri Gaurasundara is the Lord of the fourteen worlds. In order to teach the people of this world, He gave up all kinds of worldly enjoyment and displayed the qualification of a human being by accepting the dress of a renunciant.

Text 2
jaya jagannatha sacinandana caitanya
jaya gaurasundarera sankirtana dhanya//CB, Madhya 9.002//
TRANSLATION
All glories to Sri Caitanya, the son of Jagannatha and Saci! All glories to Gaurasundara, who inaugurated the glorious sankirtana movement!
COMMENTARY
The sankirtana movement of Sri Gaurasundara is the highest benediction in all respects. The subject matter of this kirtana illustrates the most exalted pastimes of the Lord, therefore there is no comparison to this sankirtana.

Text 3
jaya nityananda-gadadharera jivana
jaya jaya advaita-srivasa-prana-dhana//CB, Madhya 9.003//
TRANSLATION
All glories to the Lord, who is the life of Nityananda and Gadadhara! All glories to the life and wealth of Advaita and Srivasa!

Text 4
jaya sri-jagadananda-haridasa-prana
jaya vakresvara-pundarika-prema-dhama//CB, Madhya 9.004//
TRANSLATION
All glories to the life of Jagadananda and Haridasa! All glories to the Lord, who is the abode of Vakresvara’s and Pundarika’s love!
COMMENTARY
Sri Gaurasundara is the shelter of Vakresvara’s and Sri Pundarika Vidyanidhi’s love; in other words, Vakresvara and Pundarika took shelter of Gaurahari, who is the supreme shelter.

Text 5
jaya vasudeva srigarbhera prana-natha
jiva-prati kara prabhu subha-drsti-pata//CB, Madhya 9.005//
TRANSLATION
All glories to the dear Lord of Vasudeva and Srigarbha! O Lord, please glance mercifully on the living entities.

Text 6
bhakta-gosthi sahita gauranga jaya jaya
sunile caitanya-katha bhakti labhya haya//CB, Madhya 9.006//
TRANSLATION
All glories to Gauranga, along with His devotees! By hearing topics about Lord Caitanya, one obtains devotional service.

Text 7
madhya-khanda katha bhai suna eka-cite
mahaprabhu gauracandra vihare ye-mate//CB, Madhya 9.007//
TRANSLATION
O brothers, please hear attentively the topics of the Madhya-khanda regarding how Gauracandra Mahaprabhu enjoyed His pastimes.

Text 8
ebe suna caitanyera maha-parakasa
yanhi sarva-vaisnavera siddhi-abhilasa//CB, Madhya 9.008//
TRANSLATION
Now hear about Lord Caitanya’s maha-prakasa, or great revelation, during which all the Vaisnavas obtained fulfillment of their desires.
COMMENTARY
By hearing the description of Sri Caitanyadeva’s maha-prakasa, the desires of the Vaisnavas are fulfilled.

Text 9
`sata-prahariya-bhava’ loke khyati ya’ra
yanhi prabhu hailena sarva avatara//CB, Madhya 9.009//
TRANSLATION
This pastime is widely known as sata-prahariya bhava, or “the twentyone- hour ecstasy.” During this period the Lord manifested His various incarnations.
COMMENTARY
A prahara consists of seven and a half dandas, or three hours, therefore seven praharas is equal to twenty-one hours. Gaurahari manifested the pastimes of all Visnu incarnations for twenty-one hours. During this period He manifested His wonderful pastimes and satisfied the devotees by eating their offerings and awarding them devotional service to Lord Hari.

Text 10
adbhuta bhojana yanhi, adbhuta prakasa
yare tare visnu-bhakti-danera vilasa//CB, Madhya 9.010//
TRANSLATION
During this pastime the Lord ate wonderfully, manifested wonderful forms, and awarded the devotional service of Visnu to one and all.

Text 11
raja-rajesvara-abhiseka sei dine
karilena prabhure sakala bhakta-gane//CB, Madhya 9.011//
TRANSLATION
On that day, the devotees gave the Lord abhiseka as the King of all kings.

Text 12
eka-dina mahaprabhu sri-gaurasundara
ailena srinivasa panditera ghara//CB, Madhya 9.012//
TRANSLATION
One day Sri Gaurasundara Mahaprabhu came to the house of Srivasa Pandita.

Text 13
sange nityananda-candra parama vihvala
alpe alpe bhakta-gana milila sakala//CB, Madhya 9.013//
TRANSLATION
He was accompanied by the most restless Nityananda Candra. Gradually all the devotees gathered there.

Text 14
avesita citta mahaprabhu gaura-raya
parama aisvarya kari’ catur-dige caya//CB, Madhya 9.014//
TRANSLATION
The heart of Gauranga Mahaprabhu was absorbed in ecstasy. Manifesting His supreme opulences, He looked in the four directions.

Text 15
prabhura ingita bujhilena bhakta-gana
uccaihsvare catur-dige karena kirtana//CB, Madhya 9.015//
TRANSLATION
Understanding the indication of the Lord, the devotees began loud kirtana from all sides.

Text 16
anya anya dina prabhu nace dasya-bhave
ksaneke aisvarya prakasiya punah bhange//CB, Madhya 9.016//
TRANSLATION
On other days the Lord would dance in the mood of a servant and would only momentarily manifest His opulences before withdrawing them.

Texts 17-19
sakala bhaktera bhagye e dina nacite
uthiya vasila prabhu visnura khattate

ara saba dine prabhu bhava
prakasiyavaisena visnura khate yena na janiya

sata-prahariya-bhave chadi sarva mayavasila
prahara-sata prabhu vyakta haiya//CB, Madhya 9.017-19//
TRANSLATION
While dancing on this day, however, the Lord made all the devotees fortunate by going up and sitting on the throne of Lord Visnu. On other days when the Lord had manifested His ecstasy and sat on the throne of Visnu, He had acted like He was unaware of His actions. But during this sata-prahariya bhava, the Lord gave up all pretension and revealed His glories for twenty-one hours.
COMMENTARY
The phrase visnura khatta refers to the Supreme Lord’s simhasana, or throne. On other days Mahaprabhu acted as if unaware as He sat on the throne of Visnu in His own ecstasy, but on this day He concealed His mood and pastimes as a devotee and sat on the throne of Visnu for twenty-one hours in the mood of the Supreme Lord. This day He did not hide Himself in any way but fully revealed Himself, in other words, He accepted the service of His devotees by fully revealing Himself as Lord Visnu, the object of all worship.

Text 20
yoda haste sammukhe sakala bhakta-gana
rahilena parama ananda-yukta mana//CB, Madhya 9.020//
TRANSLATION
All the devotees felt great ecstasy as they stood before the Lord with folded hands.

Text 21
ki adbhuta santosera haila prakasa
sabai vasena yena vaikuntha-vilasa//CB, Madhya 9.021//
TRANSLATION
How wonderful were their feelings of satisfaction! Everyone felt like they were enjoying in Vaikuntha.

Text 22
prabhu o vasila yena vaikunthera natha
tilardheka maya-matra nahika kothata//CB, Madhya 9.022//
TRANSLATION
The Lord also sat like the Lord of Vaikuntha. Not even a tinge of illusion was present there.

Text 23
ajna haila,—“bala mora abhiseka-gita”
suni’ gaya bhakta-gana hai’ harasita//CB, Madhya 9.023//
TRANSLATION
The Lord ordered, “Recite the prayers for My abhiseka.” On hearing this, the devotees happily recited.
COMMENTARY
The phrase abhiseka-gita refers to the prayers recited during an abhiseka ceremony. When a king of kings is installed on a throne, his subjects glorify him with various offerings of prayers and homage.

Text 24
abhiseka suni’ prabhu mastaka dhulaya
sabare karena krpa-drsti amayaya//CB, Madhya 9.024//
TRANSLATION
On hearing the abhiseka prayers, the Lord rolled His head and without duplicity glanced mercifully on everyone.
COMMENTARY
The phrase abhiseka suni’ means “hearing the recitation of abhiseka prayers.”

Text 25
prabhura ingita bujhilena bhakta-gana
abhiseka karite sabara haila mana//CB, Madhya 9.025//
TRANSLATION
The devotees understood the Lord’s indication and decided to perform the abhiseka ceremony.

Text 26
sarva-bhakta-gane bahi’ ane ganga-jala
age chankilena divya-vasane sakala//CB, Madhya 9.026//
TRANSLATION
All the devotees brought Ganges water and strained it with fine clean cloth.

Text 27
sese sri-karpura catuhsama-adi
diyasajja karilena sabe prema-yukta haiya//CB, Madhya 9.027//
TRANSLATION
Thereafter they joyfully prepared for the abhiseka by mixing camphor and four other ingredients in the water.
COMMENTARY
The Hari-bhakti-vilasa (6.115) quotes the Garuda Purana as follows: “Catuhsama consists of two portions of musk, four portions of sandalwood, three portions of kunkuma, and one portion of camphor.”

Text 28
maha-jaya-jaya-dhvani suni’ cari bhite
abhiseka-mantra sabe lagila padite//CB, Madhya 9.028//
TRANSLATION
The tumultuous sound of “Jaya! Jaya!” was heard in the four directions as everyone began to recite the abhiseka mantras.

Text 29
sarvadye sri-nityananda `jaya jaya’ bali’
prabhura sri-sire jala dila kutuhali//CB, Madhya 9.029//
TRANSLATION
First, Sri Nityananda chanted “Jaya! Jaya!” as He happily poured water on the head of the Lord.

Text 30
advaita-srivasa-adi yateka pradhana
padiya purusa-sukta karayena snana//CB, Madhya 9.030//
TRANSLATION
Exalted devotees headed by Advaita and Srivasa bathed the Lord while reciting the Purusa-sukta mantras.
COMMENTARY
om sahasra-sirsa purusah sahasraksah sahasra-pat
sa bhumim visvato vrtvaty atisthad dasangulam
The Supreme Lord’s universal form has a thousand heads, a thousand eyes, and a thousand feet, for He contains all living entities. Having pervaded the universe completely to give it existence, and being independent, He extended Himself beyond the universe by ten fingers.

om purusa evedam sarvam yad bhutam yac ca bhavyam
utamrtatvasyesano yad annenatirohati
The universes—past, present, and future—are but manifestations of the Supreme Lord’s purusa expansion. Though He is the Lord of immortality, he has manifest Himself as the purusa in the universe so that the jivas may enjoy material fruits.

om etavan asya mahima ato jyayams ca purusah
pado ‘sya visva bhutani tri-padasyamrtam divi
The past, present, and future universes are manifestations of the Lord’s powers, but the Lord Himself is much greater. All the living beings of the universe are but one-quarter portion, and the eternal nature in the spiritual sky exists in three-quarters portion.

om tri-pad urdhva udait purusah pado ‘syeha
bhavat punahtato visvan vyakramat sasananasane abhi
The three-quarters portion of the Lord transcends the material portion. The Lord in the one-quarter portion manifested the universe again, as He had done repeatedly before. The Lord of the one-quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.

om tasmad virad ajayata virajo adhi purusahsa
jato atyaricyata pascad bhumim atho purah
From the Lord, the universe was born, and in that universe was born the virat-purusa, the Supersoul of the universe. Then the virat-purusa grew and produced the earth and the bodies of the jivas.

om tasmad yajnat sarva-hutah sambhrtam prsad-ajyam
pasun tams cakre vayavyan aranyan gramyas ca ye
From that sacrifice where everything in the universe was sacrificed, yogurt and ghee—and indeed, all nourishing foods—were produced. It created the animals of the air, forest, and village.

om tasmad yajnat sarva-huta rcah samani jajnire
chandamsi jajnire tasmad yajus tasmad ajayata
From that ultimate sacrifice, or sarva-huta, were born the rk [hymns], sama [music], and yajus [prose] portions of the Vedas, along with the seven Vedic meters.

om tasmad asva ajayanta ye ke cobhayadatah
gavo ha jajnire tasmat tasmaj jata ajavayah
Horses were born from the sacrifice, along with animals with two sets of teeth, such as donkeys and mules. Cows were also born from the sacrifice, along with goats and sheep.

om tam yajnam barhisi prauksan purusam jatam
agratahtena deva ayajanta sadhyarsayas ca ye
The devatas, sadhyas, and rsis placed the virat-purusa, the first being of the universe, on kusa grass and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the virat-purusa.

om yat purusam vyadadhuh katidha vyakalpayan
mukham kim asya kau bahu kav uru pada ucyete
In the mental sacrifice, when they divided up the virat-purusa, how many parts did they divide? What is stated about His face, arms, thighs, and feet?

om brahmano ‘sya mukham asid bahu rajanyah
krtahuru tad asya yad vaisyah padbhyamsudro ajayata
The brahmanas arose from the face [of the virat-purusa], the ksatriyas from His two arms, the vaisyas from His thighs, and the sudras from His feet.

om candrama manaso jatas caksoh suryo ajayata
mukhad indras cagnis ca pranad vayur ajayata
His mind gave rise to the moon; His two eyes, the sun; His breath, Vayu; and His mouth, Indra and Agni.

om nabhya asid antariksamsirsno dyauh samavartata
padbhyam bhumir disahsrotrat tatha lokan akalpayan
From His navel arose the space between earth and heaven; from His head, the heavens; from His feet, the earth; and from His ears, the directions. In this way the worlds were created.

om yat purusena havisa deva yajnam atanvata
vasanto ‘syasid ajyam grisma idhmahsarad dhavih
The devatas, the first beings manifested, performed a mental sacrifice to complete the creation. For this sacrifice they used the virat-purusa [the raw ingredients of the material world] as the offering. Spring was the ghee, summer the fuel-wood, and autumn the offering.

om saptasyasan paridhayah trih sapta samidhah
krtahdeva yad yajnam tanvana abadhnan purusam pasum
In this sacrifice the blades of kusa grass strewn around the fire [for protection from raksasas] were seven [the seven Vedic poetic meters], and the fuel sticks were twenty-one [twelve months, five seasons, three worlds, and the sun]. The devatas who performed the mental sacrifice tied the virat-purusa to offer Him as the sacrificial animal.

om yajnena yajnam ayajanta devas
tani dharmani prathamany asan
te ha nakam mahimanah sacante
yatra purve sadhyah santi devah
In this way the devatas conducted the mental sacrifice using the viratpurusa to manifest variety in the world. By that sacrifice both the physical laws of nature and the first spiritual codes of conduct arose. The great souls, by similar mental worship, attain the place of immortality where dwell the sadhyas and devatas, the first worshipers.

Text 31
gaurangera bhakta saba maha-mantra-vit
mantra padi’ jala dhale hai’ harasita//CB, Madhya 9.031//
TRANSLATION
The devotees of Gauranga were expert in chanting mantras. As they recited mantras, they joyfully poured water on the Lord.

Text 32
mukundadi gaya abhiseka-sumangala
keha kande, keha nace, anande vihvala//CB, Madhya 9.032//
TRANSLATION
Devotees headed by Mukunda sang auspicious abhiseka songs as some devotees cried, some danced, and some became overwhelmed in ecstasy.

Text 33
pati-vrata-gana kare `jaya-jayakara’
ananda-svarupa citta haila sabara//CB, Madhya 9.033//
TRANSLATION
The chaste women made auspicious sounds as everyone’s hearts filled with ecstasy.

Text 34
vasiya achena vaikunthera adhisvara
bhakta-gane jala dhale sirera upara//CB, Madhya 9.034//
TRANSLATION
The Lord of Vaikuntha sat on the throne as all the devotees poured water on His head.

Text 35
nama-matra astottara-sata ghata jala
sahasra ghate o anta na pai sakala//CB, Madhya 9.035//
TRANSLATION
As a formality there was supposed to be one hundred eight pots of water, but thousands of pots could not actually hold all that water.
COMMENTARY
In ordinary auspicious rituals, the number one hundred eight is considered important, but in this case it was hundreds and hundreds. The procedure for bathing the Lord is described in the Hari-bhakti-vilasa (19.88) as follows: “According to one’s capacity, one should bath the Lord with gold, silver, copper, bell metal, or clay pots of water numbering one thousand, five hundred, two hundred fifty, one hundred eight, sixty-four, thirty-two, sixteen, or four.”

Text 36
devata-sakale dhari’ narera akrti
gupte abhiseka kare, ye haya sukrti//CB, Madhya 9.036//
TRANSLATION
The fortunate demigods assumed the forms of human beings and secretly took part in the abhiseka ceremony.

Texts 37-38
yanra pada-padme jala-bindu dile matra
seha dhyane, saksate ke dite ache patra?

tathapiha tare nahi yama-danda haya
hena prabhu saksate sabara jala laya//CB, Madhya 9.036//
TRANSLATION
If one offers even a drop of water at the lotus feet of the Lord in meditation, what to speak of directly, he is never subjected to the punishment of Yamaraja. That Lord was now directly accepting water from everyone.
COMMENTARY
It is stated in the Hari-bhakti-vilasa (19.96) as follows:
yavanti jala-binduni mama gatre nivesayet
tavadvarsa-sahasrani svarga-loke mahiyate
“A person will live in Vaikuntha for as many thousands of years as the number of drops of water that he offers to My body.” (The phrase svargaloke mahiyate means that as one goes to Vaikunthaloka, he will be respectfully worshiped by the demigods headed by Indra.)

Text 39
srivasera dasa-dasi-gane ane jala
prabhu snana kare, bhakta-sevara ei phala//CB, Madhya 9.039//
TRANSLATION
The servants and maidservants of Srivasa brought water and also bathed the Lord. This is the result of serving the devotees.

Text 40
jala ane eka bhagyavati `duhkhi’ nama
apane thakura dekhi’ bale,—“ana ana’//CB, Madhya 9.040//
TRANSLATION
One most fortunate maidservant named Duhkhi brought water for the Lord, who encouraged her by saying, “Bring, bring.”

Text 41
apane thakura ta’ra bhakti-yoga dekhi’
`duhkhi’-nama ghucaiya thuilena `sukhi’//CB, Madhya 9.041//
TRANSLATION
On seeing her devotional service, the Lord changed her name from Duhkhi to Sukhi [Duhkhi means “one who is unhappy,” and Sukhi means “one who is happy.”].

Text 42
nana veda-mantra padi’ sarva-bhakta-gana
snana karaiya anga karila marjana//CB, Madhya 9.042//
TRANSLATION
All the devotees bathed the Lord while chanting various Vedic mantras, and then they dried His body.

Text 43
paridhana karaila nutana vasana
sri-ange lepila divya sugandhi-candana//CB, Madhya 9.043//
TRANSLATION
Thereafter they dressed Him in new cloth and applied fragrant sandalwood paste on His transcendental body.

Text 44
visnu-khatta patilena upaskara kari’
vasilena prabhu nija khattara upari//CB, Madhya 9.044//
TRANSLATION
They cleaned Visnu’s throne, and the Lord then sat down on it.

Text 45
chatra dharilena sire nityananda raya
kona bhagyavanta rahi’ camara dhulaya//CB, Madhya 9.045//
TRANSLATION
Lord Nityananda held an umbrella over the Lord’s head, and some fortunate soul fanned Him with a camara.

Text 46
pujara samagri lai’ sarva-bhakta-gana
pujite lagila nija prabhura carana//CB, Madhya 9.046//
TRANSLATION
Then all the devotees began to offer various items of worship at the lotus feet of their Lord.

Text 47
padya, arghya, acamani, gandha, puspa, dhupa
pradipa, naivedya, vastra, yatha anurupa//CB, Madhya 9.047//
TRANSLATION
They offered water for washing the feet, auspicious ingredients to the hand, water for washing the mouth, sandalwood paste, flowers, incense, lamps, foodstuffs, and cloth.

Text 48
yajna-sutra yatha-sakti vastra-alankara
pujilena kariyasodasa upacara//CB, Madhya 9.048//
TRANSLATION
According to their capacity they offered brahmana thread, clothes, and ornaments. In this way they worshiped the Lord with sixteen ingredients.
COMMENTARY
For the meaning of sodasa upacara, “sixteen ingredients of worship,” see the purport to Madhya-khanda, Chapter Six, verse 110.

Text 49
candane kariya lipta tulasi-manjari
punah punah dena sabe carana-upari//CB, Madhya 9.049//
TRANSLATION
The devotees dipped tulasi-manjaris in sandalwood paste and repeatedly offered them at the lotus feet of the Lord.

Text 50
dasaksara gopala-mantrera vidhi-mate
puja-kari’ sabe stava lagila padite//CB, Madhya 9.050//
TRANSLATION
After worshiping the Lord according to the rules and regulations prescribed for chanting the ten-syllable Gopala-mantra, they offered prayers.
COMMENTARY
For an explanation of the ten-syllable Gopala-mantra, see the Gautamiya-tantra, Chapter Two, and the Narada-pancaratra, Chapter Two, verse 3, and Chapter Four, verses 6-8.

Text 51
advaitadi kari’ yata parsada-pradhana
padila carane kari’ danda-paranama//CB, Madhya 9.051//
TRANSLATION
All the Lord’s principle associates headed by Advaita fell at the Lord’s feet and offered obeisances.

Text 52
prema-nadi vahe, sarva-ganera nayane
stuti kare sabe, prabhu amayaya sune//CB, Madhya 9.052//
TRANSLATION
Tears of love flowed from the eyes of the devotees. The Lord sincerely listened as they offered the following prayers.
COMMENTARY
The phrase amayaya sune, or “sincerely listened,” is explained as follows: Sri Gaurasundara is the controller of maya; therefore since there is no possibility of His being conditioned by maya like the ordinary living entities, He exhibited the pastime of transgressing material considerations in His manifestation as Narayana.

Text 53
“jaya jaya jaya sarva-jagatera natha
tapta jagatere kara subha drstipata//CB, Madhya 9.053//
TRANSLATION
“All glories to the Lord of all universes! Please glance mercifully on the living entities who are afflicted with the threefold material miseries.
COMMENTARY
The word tapta means “burned by the threefold miseries.”

Text 54
jaya adi-hetu, jaya janaka sabara
jaya jaya sankirtanarambha avatara//CB, Madhya 9.054//
TRANSLATION
“All glories to the original cause and father of everyone! All glories to the Lord who has incarnated to inaugurate the sankirtana movement!
COMMENTARY
Although the process of sankirtana is mentioned in the scriptures, people were inclined to solitary services like chanting japa. But in order to award the highest benediction to the people of Kali-yuga, Sri Gaurasundara revealed the necessity of performing sankirtana.

Text 55
jaya jaya veda-dharma sadhu-jana-trana
jaya jaya abrahma-stambera mula-prana//CB, Madhya 9.055//
TRANSLATION
“All glories to the protector of Vedic principles and saintly persons! All glories to the Lord who gives life to everyone, from Brahma to the nonmoving living entities!
COMMENTARY
Let the Lord, who is the deliverer of the saintly persons and inaugurator of Vedic religious principles in the form of chanting the holy names of the Lord, be profusely glorified. Nondevotees follow godless religious principles, which are contrary to Vedic principles. Let Sri Gaurahari, who is the original life all living entities in the visible world, from Brahma to the inanimate beings, be profusely glorified.

Text 56
jaya jaya patita-pavana guna-sindhu
jaya jaya parama sarana dina-bandhu//CB, Madhya 9.056//
TRANSLATION
“All glories to the reservoir of transcendental qualities and the deliverer of the fallen souls! All glories to the supreme shelter and the friend of the poor!

Text 57
jaya jaya ksira-sindhu-madhye gopavasijaya
jaya bhakta-hetu prakata vilasi//CB, Madhya 9.057//
TRANSLATION
“All glories to the cowherd boy who lives in the ocean of milk! All glories to the Lord who manifests His pastimes for the sake of His devotees!
COMMENTARY
Vrajendra-nandana, who is the original source of everything, who is the localized Paramatma known as Ksirodakasayi Visnu, and who is a member of the cowherd community, has certainly appeared as Gaurahari. With a desire to manifest His own service, He manifested His Gaura pastimes to the devotees. Another reading [for gopavasi] is guptavasi, or “He who resides in secret.”

Texts 58-59
jaya jaya acintya-agamya-adi-tattva
jaya jaya parama komala suddha-sattva

jaya jaya vipra-kula-pavana-bhusana
jaya veda-dharma-adi sabara jivana//CB, Madhya 9.058-59//
TRANSLATION
“All glories to the Lord who is the inconceivable, unfathomable, and original truth! All glories to the Lord who is the most gentle form of pure goodness! All glories to the Lord who is the ornament and deliverer of the brahmana community! All glories to the Lord who is the life and soul of all, including the Vedic principles!
COMMENTARY
Sri Gaurahari is most pleasant and the personification of pure goodness. He is the personified Vedic religious principles, the life and soul of all living entities, and the most pure ornament of the brahmana community.

Text 60
jaya jaya ajamila-patita-pavana
jaya jaya putana-duskrti-vimocana//CB, Madhya 9.060//
TRANSLATION
“All glories to the deliverer of the fallen Ajamila! All glories to He who liberated Putana of her sins!

Text 61
jaya jaya adosa-darasi ramakanta”
ei-mata stuti kare sakala mahanta//CB, Madhya 9.061//
TRANSLATION
“All glories to He who does not see the faults of others and who is the beloved Lord of Laksmi!” In this way all the exalted devotees offered their prayers.

Text 62
parama-prakata-rupa prabhura prakasa
dekhi’ paranande dubilena sarva-dasa//CB, Madhya 9.062//
TRANSLATION
Seeing the supreme manifestation of the Lord’s form, all His servants merged in an ocean of bliss.

Text 63
sarva maya ghucaiya prabhu gauracandra
sri-carana dilena, pujaye bhakta-vrnda//CB, Madhya 9.063//
TRANSLATION
Lord Gauracandra spontaneously extended His lotus feet, which were worshiped by all the devotees.

Text 64
divya gandha ani’ keha lepe sri-carane
tulasi kamale meli’ puje kona jane//CB, Madhya 9.064//
TRANSLATION
Someone brought fragrant sandalwood paste, which he smeared on those lotus feet. Someone else offered tulasi-manjaris in worship.
COMMENTARY
According to the following Vedic statement quoted in the Hari-bhaktivilasa (6.114): candanaguru-karpura-pankam gandham ihocyate—“The term gandha refers to the mixture of sandalwood paste, aguru, and camphor.” Otherwise, according to the Garuda Purana statement quoted in Hari-bhakti-vilasa (6.115): “Gandha refers to the mixture of two portions of musk, four portions of sandalwood, three portions of kunkuma, and one portion of camphor. This is very dear to the SupremeLord and all godly personalities.”
The word meli’ (derived from the mil dhatu) means “to mix” or “to combine.”

Text 65
keha ratna-suvarna-rajata-alankara
pada-padme diya diya kare namaskara//CB, Madhya 9.065//
TRANSLATION
Someone offered ornaments made of gold, silver, and gems at His lotus feet and then offered obeisances.

Text 66
patta-neta, sukla, nila, supita vasana
pada-padme diya namaskare sarva-jana//CB, Madhya 9.066//
TRANSLATION
Everyone offered obeisances while white, blue, and yellow silk cloth were offered at the Lord’s lotus feet.
COMMENTARY
The word patta-neta refers to silk or artificial silk cloth.

Text 67
nana-vidha dhatu-patra dei sarva-jane
na jani kateka asi’ pade sri-carane//CB, Madhya 9.067//
TRANSLATION
They offered various types of metal containers. No one knew how many people fell at His lotus feet.

Texts 68-69
ye carana pujibare sabara bhavanaaja,
rama, siva kare ye lagi’ kamana

vaisnavera dasa-dasi-gane taha puje
ei-mata phala haya, vaisnave ye bhaje//CB, Madhya 9.067//
TRANSLATION
The lotus feet that all living entities beginning with Brahma, Laksmi, and Siva desire to worship were now being worshiped by the servants and maidservants of the Vaisnavas. This is the result of serving the
Vaisnavas.
COMMENTARY
The Vaisnavas are naturally akincana, or without material assets. And through external vision, ordinary people consider the Vaisnavas’ servants and maidservants to be even more poor. But since Visnu is the worshipable Lord and treasure of the Vaisnavas, the servants and maidservants of the Vaisnavas obtain the eligibility to worship that all desirable treasure.

Text 70
durva, dhanya, tulasi laiya sarva-jane
paiya abhaya sabe dena sri-carane//CB, Madhya 9.070//
TRANSLATION
They fearlessly offered fresh grass, paddy, and tulasi at the lotus feet of the Lord.

Text 71
nana-vidha phala ani’ dena pada-tale
gandha-puspa, candana, sri-carane keha dhale//CB, Madhya 9.071//
TRANSLATION
Some of them brought various kinds of fruits, which they offered at His lotus feet, while some offered sandalwood paste and flowers at the Lord’s lotus feet.

Text 72
keha puje kariyasodasa upacare
keha vasad-anga-mate, yena sphure ya’re//CB, Madhya 9.072//
TRANSLATION
Someone was inspired to worship with sixteen ingredients, while someone was inspired to worship with six ingredients.
COMMENTARY
For the meaning of sad-anga-mate, “with six ingredients,” see Madhyakhanda (6.33).

Text 73
kasturi, kunkuma, sri-karpura, phagu-dhuli
sabe sri-carane dei hai’ kutuhali//CB, Madhya 9.073//
TRANSLATION
Everyone joyfully offered musk, kunkuma, camphor, and red powder at the Lord’s lotus feet.
COMMENTARY
The phrase phagu-dhuli refers to vermilion, or the red powder that is thrown during Holi.

Text 74
campaka, mallika, kunda, kadamba, malatinana
puspe sobhe sri-carana-nakha-panti//CB, Madhya 9.074//
TRANSLATION
Those lotus feet and toenails were decorated with various flowers such as campaka, mallika, kunda, kadamba, and malati.
COMMENTARY
The word nakha-panti refers to toenails.

Text 75
parama prakasa—vaikunthera cudamani
`kichu deha’ khai’—prabhu cahena apani//CB, Madhya 9.075//
TRANSLATION
As the crest jewel of Vaikuntha manifested His opulences, He said, “Give Me something to eat.”

Text 76
hasta pate prabhu, dekhe sarva bhakta-gana
ye ye-mata deya, saba karena bhojana//CB, Madhya 9.076//
TRANSLATION
All the devotees saw the Lord extend His palm. Whatever the devotees offered, the Lord ate.

Text 77
keha dei kadalaka, keha divya mudga
deha dadhi, ksira va navani, keha dugdha//CB, Madhya 9.077//
TRANSLATION
Someone offered bananas, someone offered soaked mung dahl, and others offered yogurt, condensed milk, butter, and milk.

Text 78
prabhura sri-haste saba dei bhakta-gana
amayaya mahaprabhu karena bhojana//CB, Madhya 9.078//
TRANSLATION
The devotees gave all these items directly into the hands of Mahaprabhu, who sincerely ate everything.

Text 79
dhaila sakala-gana nagare nagare
kiniya uttama dravya anena satvare//CB, Madhya 9.079//
TRANSLATION
Everyone ran from street to street and bought the finest items, which they quickly brought back to the Lord.

Text 80
keha divya narikela upaskara kari’
sarkara-sahita dei sri-hasta-upari//CB, Madhya 9.080//
TRANSLATION
Someone mixed coconut pulp with sugar and placed it directly into the Lord’s hand.

Text 81
nana-vidha pracura sandesa dei ani’
sri-haste laiya prabhu khayena apani//CB, Madhya 9.081//
TRANSLATION
They brought an abundance of various sweets, which the Lord took in His hands and ate.
COMMENTARY
The word sandesa is explained as follows: At present, a particular type of dry sweet made from curd is called sandesa. But in this case the word sandesa is used to indicate various types of sweets.

Text 82
keha deya moya, jambu, karkatika phala
keha deya iksu, keha deya ganga-jala//CB, Madhya 9.082//
TRANSLATION
Some offered sweets made of fused rice, rose apple, and cucumbers. Some offered sugar cane, and others offered Ganges water.
COMMENTARY
The phrase karkatika phala refers to kankuda [in Bengali, or kakdi in Hindi] (a type of cucumber), and the word jambu refers to the rose apple.

Text 83
dekhiya prabhura ati ananda-prakasa
dasa-bara panca-bara dei kona dasa//CB, Madhya 9.083//
TRANSLATION
On seeing the Lord’s ecstatic manifestation, some servants offered five or ten times.

Text 84
sata sata jane va kateka dei jala
maha-yogesvara pana karena sakala//CB, Madhya 9.084//
TRANSLATION
Hundreds of people offered water, all of which was drunk by the master of all mystic perfections.

Text 85
sahasra sahasra bhanda dadhi, ksira, dugdha
sahasra sahasra kandi-kala, kata mudga//CB, Madhya 9.085//
TRANSLATION
They offered thousands of pots of yogurt, condensed milk, and milk, thousands of bunches of bananas, and a large quantity of soaked mung dahl.

Text 86
kateka va sandesa, kateka phala-mula
kateka sahasra bata karpura tambula//CB, Madhya 9.086//
TRANSLATION
They offered large quantities of sweetmeats, fruits, and roots, and thousands of containers filled with betel nuts and camphor.
COMMENTARY
The word bata refers to a container for keeping betel nuts.

Text 87
ki apurva sakti prakasila gauracandra
ke-mate khayena, nahi jane bhakta-vrnda//CB, Madhya 9.087//
TRANSLATION
Such was the unprecedented opulence manifested by Gauracandra! The devotees could not understand how the Lord ate everything.

Text 88
bhaktera padartha prabhu khayena santose
khaiya sabara janma-karma kahe sese//CB, Madhya 9.088//
TRANSLATION
The Lord happily ate the foodstuffs offered by His devotees and then began to describe their birth and activities.
COMMENTARY
After accepting the ingredients of service offered by His devotees, the Lord happily praised their good fortune, birth, and pious activities. Some persons consider that Mahaprabhu described the previous pious activities of the living entities by His quality of omniscience.

Text 89
tata-ksane se bhaktera haya ye smarana
santose achada khaya, karaye krandana//CB, Madhya 9.089//
TRANSLATION
As a result, each devotee remembered his previous activities and joyfully fell to the ground crying.

Text 90
srivasere bale,—“are pade tora mane
bhagavata sunili ye devananda-sthane//CB, Madhya 9.090//
TRANSLATION
The Lord said to Srivasa, “O Srivasa, do you remember when you once heard Srimad Bhagavatam from Devananda Pandita?

Text 91
pade pade bhagavata—prema-rasa-maya
suniya dravila ati tomara hrdaya//CB, Madhya 9.091//
TRANSLATION
“Every line of Srimad Bhagavatam is full of loving devotional mellows, and your heart melted on hearing that narration.
COMMENTARY
One should discuss Srimad Bhagavatam verses 1.1.3, 1.1.19, and 12.13.15 in this regard.

Text 92
uccaihsvara kari’ tumi lagila kandite
vihvala haiya tumi padila bhumite//CB, Madhya 9.092//
TRANSLATION
“You began to cry loudly and fell to the ground, overwhelmed with ecstasy.

Text 93
abodha paduya bhakti-yoga na bujhiya
balgiya kandaye kene,—na bujhila iha//CB, Madhya 9.093//
TRANSLATION
“Not understanding your devotional sentiments, the foolish students could not understand why you were crying.

Text 94
bahya nahi jana tumi premera vikare
paduya tomare nila bahira duyare//CB, Madhya 9.094//
TRANSLATION
“You lost external consciousness while exhibiting transformations of ecstatic love, and the students carried you outside.

Text 95
devananda ithe na karila nivarana
guru yatha ajna, sei-mata sisya-gana//CB, Madhya 9.095//
TRANSLATION
“Devananda did not stop them. As the guru was ignorant, so were his disciples.
COMMENTARY
Since the students under the shelter of Devananda, their teacher, could not understand the fruits of Srivasa’s devotional service, they committed offenses at the feet of Srivasa because they were controlled by their material perception. Because the teacher, Devananda, did not check the actions of his ignorant students, he was also guilty of the offense. Devananda, who was ignorant of devotional service, gave no information about the exalted position of devotional service in his teachings to his students. Therefore since the guru had no qualification in devotional service, his disciples were also devoid of devotional service. Upon seeing the merciful pure devotees’ method of preaching through chanting, many people nowadays say that it is better to worship the Lord at home in solitude. They say various obstacles such as false ego and pride attack one who preaches through chanting. But in this instance, if a person like Devananda Pandita remains ignorant about devotional service and does not preach the glories of devotional service, he commits an offense. This is the purport of this pastime. A scarcity of devotional service is seen in every activity of this world, but if one does not engage in glorifying the Lord to remove that scarcity, he is touched by offense.

Text 96
bahira duyare toma edila taniyatabe
tumi aila parama duhkha pana//CB, Madhya 9.096//
TRANSLATION
“When they left you outside the door, you returned home greatly distressed.

Text 97
duhkha pai’ mane tumi virale vasila
ara-bara bhagavata cahite lagila//CB, Madhya 9.097//
TRANSLATION
“Feeling unhappy at heart, you sat down in a solitary place and again began to read Srimad Bhagavatam.

Text 98
dekhiya tomara duhkha sri-vaikuntha haite
avirbhava hailama tomara dehete//CB, Madhya 9.098//
TRANSLATION
“Seeing your distress, I left Vaikuntha and appeared in your body.
COMMENTARY
The school of Sri Devananda Pandita was at that time situated in Kuliya. Kuliya is a neighborhood of Navadvipa that is situated on the western bank of the Ganges. At that time the town of Navadvipa was situated on the eastern bank of the Ganges and is presently known as Sri Mayapur. The present city of Navadvipa is ancient Kuliya. This is the place where one’s offenses are nullified. Some people mistakenly accept the Kuliya village near Kancadapada that was established by Madhava Datta, the resident of Cucuda, as the Kuliya village of Devananda Pandita. Even today various names in the present city of Navadvipa such as Amadakola, Kolera-ganja, Kolera-daha, and Gadakhalira-kola are evidence of the location of ancient Kuliya. Some people fall into great illusion by accepting Sata-kuliya or Dhopadi village as the original Kuliya. The village of Sata-kuliya is situated on the eastern bank of the Ganges. But those who have studied Sri Caitanya-candrodaya-nataka and Sri Caitanya-carita-mahakavya know for certain that the village of Kuliya is situated on the western bank of the Ganges. Since the Ganges is not flowing on the east of Sata-kuliya and Sri Mayapur is not situated east of Sata-kuliya, one cannot establish Sata-kuliya as the original Kuliya. The ancient riverbed of the Ganges must have been on the western side of the present Ramacandrapura village, and since there is no evidence of Kuliya village on the western side of this riverbed, many learned devotees consider places like Ramacandrapura to be part of Modadruma. The ascertainment of the location of ancient Nadia through the malicious mentality of a few litterateurs who are envious and opposed to devotional service is not even worth a farthing.

Text 99
tabe ami ei tora hrdaye vasiyakandailun
se amara prema-yoga diya//CB, Madhya 9.099//
TRANSLATION
“Then I sat in your heart and made you cry by awarding you loving devotion.

Text 100
ananda haila deha suni’ bhagavata
saba titi’ sthana haila varisara mata”//CB, Madhya 9.100//
TRANSLATION
“You became ecstatic by hearing Srimad Bhagavatam, and the entire area became wet as if by rain.”
COMMENTARY
The word titi’ (used in Vraja) means “to become wet,” “to become soaked,” or “to become drenched.”

Text 101
anubhava paiya vihvala srinivasa
gadagadi yaya, kande, bahe ghana-svasa//CB, Madhya 9.101//
TRANSLATION
Realizing the words of the Lord, Srivasa became overwhelmed. He rolled on the ground, cried, and sighed deeply.

Text 102
ei-mata advaitadi yateka vaisnava
sabare dekhiya karayena anubhava//CB, Madhya 9.102//
TRANSLATION
In this way the Lord reminded all the Vaisnavas headed by Advaita about their previous experiences.

Text 103
ananda-sagare magna saba-bhakta-gana
vasiya karena prabhu tambula bhojana//CB, Madhya 9.103//
TRANSLATION
All the devotees merged in an ocean of bliss as the Lord sat down and ate betel nuts.
COMMENTARY
If on seeing the Lord’s acceptance of intoxicants like betel nuts during His abhiseka befitting the King of kings one tries to imitate Him, then one’s inauspiciousness is assured. The proper etiquette approved by the mahajanas is to touch the remnants of betel nuts to one’s head. If one accepts betel nuts on the pretext of accepting prasada, then his propensity for material enjoyment will certainly increase. Rather than becoming prakrta-sahajiyas, the pure Vaisnavas cleverly avoid agitating their bodies with such intoxicants. (One should see the Gaudiya-bhasya commentary on Srimad Bhagavatam 1.17.38)

Text 104
kona bhakta nace, keha kare sankirtana
keha bale `jaya jaya sri-sacinandana’//CB, Madhya 9.104//
TRANSLATION
Some devotees danced, and some devotees engaged in congregational chanting. Others chanted, “Jaya, Jaya, Sri-Sacinandana!”

Text 105
kadacit ye bhakta na thake sei-sthane
ajna kari’ prabhu tare anana apane//CB, Madhya 9.105//
TRANSLATION
If by chance a devotee was absent, the Lord personally ordered that he should be brought there.

Text 106
“kichu deha’ khai” bali’ patena sri-hasta
yei yaha dena, taha khayena samasta//CB, Madhya 9.106//
TRANSLATION
The Lord extended His palm and said, “Give Me something to eat.” He then ate whatever they gave.

Text 107
khaiya balena prabhu,—“tora mane ache?
amuka nisaya ami vasi’ tora kache//CB, Madhya 9.107//
TRANSLATION
After eating, the Lord said, “Do you remember the night when I was sitting by your side?

Text 108
vaidya-rupe tora jvara karilama nasa”
suniya vihvala hai’ pade sei dasa//CB, Madhya 9.108//
TRANSLATION
“In the form of a doctor, I cured your fever.” On hearing this, the servant became overwhelmed and fell to the ground.

Text 109
gangadase dekhi’ bale,—“tora mane jage?
raja-bhaye palais yabe nisa-bhage?//CB, Madhya 9.109//
TRANSLATION
The Lord turned to Gangadasa and said, “Do you remember how one night you were running away in fear of the king?

Text 110
sarva-parivara-sane asi’ kheya-ghate
kotha o nahika nauka, padila sankate//CB, Madhya 9.110//
TRANSLATION
“You came to the boat ghata with your entire family, but you feared calamity when no boat could be found.

Text 111
ratri sesa haila, tumi nauka na
paiyakandite lagila ati duhkhita haiya//CB, Madhya 9.111//
TRANSLATION
“When you could not get a boat throughout the entire night, you became distressed and began to cry.

Text 112
mora age yavane sparsibe parivara
ganga-pravisite mana haila tomara//CB, Madhya 9.112//
TRANSLATION
“Fearing that the Yavanas would mistreat your family, you resolved to enter the Ganges.

Text 113
tabe ami nauka niya kheyarira rupe
gangaya vahiya yai tomara samipe//CB, Madhya 9.113//
TRANSLATION
“At that time I crossed the Ganges and came before you as a boatmen in a ferry.

Text 114
tabe tumi nauka dekhi’ santosa haila
atisaya prita kari’ kahite lagila//CB, Madhya 9.114//
TRANSLATION
“You were pleased to see the boat and began to speak to Me with great affection.

Text 115
`are bhai, amare rakhaha ei-bara
jati, prana, dhana, deha—sakala tomara//CB, Madhya 9.115//
TRANSLATION
“`O brother, please save me this time. My caste, life, wealth, and body all belong to You.

Text 116
raksa kara, parikara-sange kara para
eka tanka, eka joda bakhasisa tomara’//CB, Madhya 9.116//
TRANSLATION
“`Protect me. Take me and my family across the river. I will pay You the one coin and give You two coins as a donation.’

Text 117
tabe toma sange parikara kari’ para
tabe nija vaikunthe gelama ara-bara”//CB, Madhya 9.117//
TRANSLATION
“Thereafter I took you and your family across the river and then returned to Vaikuntha.”

Text 118
suni’ bhase gangadasa ananda-sagare
hena lila kare prabhu gauranga-sundare//CB, Madhya 9.118//
TRANSLATION
On hearing these words, Gangadasa floated in an ocean of bliss. Such are the pastimes of Lord Gaurasundara.

Text 119
“gangaya haite para cintile amare
mane pade, para ami karila tomare”//CB, Madhya 9.119//
TRANSLATION
“While crossing the Ganges, you remembered Me. Do you remember now that it was I who took you across?”

Text 120
suniya murchita gangadasa gadi’ yaya
ei-mata kahe prabhu ati amayaya//CB, Madhya 9.120//
TRANSLATION
After hearing this, Gangadasa fell unconscious to the ground. In this way the Lord honestly narrated the activities of His devotees.
COMMENTARY
While narrating the previous activities of Gangadasa Pandita that were unknown to all, the Lord said, “When you felt great danger because of not finding a boat on the bank of the Ganges to escape the harassment of the Yavana king, at that time I assumed the form of a boatman and took you in a boat across the Ganges. No one except you knows about this. But I know.” On hearing this, Gangadasa rolled on the ground and lost consciousness. The conditioned souls are devoid of the quality of omniscience. Since the Supreme Lord is the controller of maya, there is nothing unknown to Him or beyond His knowledge.

Text 121
vasiya achena vaikunthera adhisvara
candana-malaya paripurna kalevara//CB, Madhya 9.121//
TRANSLATION
The Lord of Vaikuntha sat down. His body was covered with sandalwood paste and flower garlands.

Text 122
kona priyatama kare sri-ange vyajana
sri-kesa samskara kare ati priyatama//CB, Madhya 9.122//
TRANSLATION
One of His dear devotees fanned Him, while another dear devotee combed His hair.

Text 123
tambula yogaya kona ati priya bhrtya
keha vame, keha va sammukhe kare nrtya//CB, Madhya 9.123//
TRANSLATION
Another beloved servant offered Him betel nuts, while some danced onHis left and some danced before Him.

Text 124
ei-mata sakala divasa purna haila
sandhya asi’ parama kautuke pravesila//CB, Madhya 9.124//
TRANSLATION
In this way the whole day passed. As evening arrived, everyone became most jubilant.

Text 125
dhupa-dipa laiya sakala bhakta-gana
arcana karite lagilena sri-carana//CB, Madhya 9.125//
TRANSLATION
All the devotees worshiped the Lord’s lotus feet with incense and lamps.

Text 126
sankha, ghanta, karatala, mandira, mrdanga
bajayena bahu-vidha, uthe nana ranga//CB, Madhya 9.126//
TRANSLATION
The sound of conches, bells, karatalas, whompers, and mrdangas produced an enchanting atmosphere.

Text 127
amayaya vasiya achena gauracandra
kichu nahi bale, yata kare bhakta-vrnda//CB, Madhya 9.127//
TRANSLATION
As Gauracandra sat in His full glory, He did not say anything about the devotees’ activities.

Text 128
nana-vidha puspa sabe pada-padme diya
`trahi prabho’ bali’ pade dandavat hana//CB, Madhya 9.128//
TRANSLATION
They offered various flowers at His lotus feet and then offered obeisances while saying, “O Lord, please protect us.”

Text 129
keha kaku kare, keha kare jaya-dhvani
caturdige ananda-krandana-matra suni//CB, Madhya 9.129//
TRANSLATION
Someone spoke with humility, and someone offered praises. Only the sound of ecstatic crying was heard in the four directions.

Text 130
ki adbhuta sukha haila nisara pravese
ye aise, sei yena vaikunthe pravese//CB, Madhya 9.130//
TRANSLATION
What wonderful happiness arose as night fell! Whoever came there felt like they were entering Vaikuntha.

Text 131
prabhura haila maha-aisvarya-prakasa
yoda-haste sammukhe rahila sarva-dasa//CB, Madhya 9.131//
TRANSLATION
In this way the Lord manifested His supreme opulences as all His servants stood before Him with folded hands.

Text 132
bhakta ange anga diya pada-padma meli’
lilaya achena gaura-simha kutuhali//CB, Madhya 9.132//
TRANSLATION
The lionlike Gaura happily enjoyed His pastimes while extending His feet and touching the bodies of the devotees.
COMMENTARY
While remaining absorbed in this amazing pastime that had never been seen before, the lionlike Gaura concealed His mood as a devotee. Since these activities of His are not like those of conditioned souls who are forced to enjoy the fruits of their karma, the word lila, or “pastimes,” has been used.

Text 133
varonmukha hailena sri-gaurasundara
yoda-haste rahilena saba anucara//CB, Madhya 9.133//
TRANSLATION
As Sri Gaurasundara was about to give benedictions, all His followers stood before Him with folded hands.

Text 134
sata-prahariya-bhave sarva jane jane
amayaya prabhu krpa karena apane//CB, Madhya 9.134//
TRANSLATION
During this sata-prahariya bhava, the Lord bestowed mercy on everyone without duplicity.

Text 135
ajna haila—“sridharere jhata giya ana
asiya dekhuka mora prakasa-vidhana//CB, Madhya 9.135//
TRANSLATION
He ordered, “Quickly, go and bring Sridhara. Let him come and behold My opulences.

Text 136
niravadhi bhave more bada duhkha pana
asiya dekhuka more jhata ana giya//CB, Madhya 9.136//
TRANSLATION
“As he constantly thinks of Me, he feels great unhappiness. Bring him at once so that he may see My glories.

Text 137
nagarera ante giya thakiha vasiyaye
more dakaye tare aniha dhariya”//CB, Madhya 9.137//
TRANSLATION
“Go to the edge of town and wait there. Bring that person who is calling out My name.”

Text 138
dhaila vaisnava-gana prabhura vacane
ajna lai’ gela tvarasridhara-bhavane//CB, Madhya 9.138//
TRANSLATION
Following the Lord’s instruction, some Vaisnavas hurried to the house of Sridhara.

Text 139
sei sridharera kichu sunaha akhyana
kholara pasara kari’ rakhe nija prana//CB, Madhya 9.139//
TRANSLATION
Now hear some topics about Sridhara. He earned his livelihood by selling banana leaves.

Text 140
eka-bara khola-gachi kiniya anaya
khani khani kari’ taha katiya vecaya//CB, Madhya 9.140//
TRANSLATION
He would buy one banana tree, cut it into pieces, and then sell those pieces.
COMMENTARY
The phrase khola-gachi refers to a whole banana tree with the trunk intact.

Text 141
tahate ye kichu haya divase upaya
tara ardha gangara naivedya lagi’ yaya//CB, Madhya 9.141//
TRANSLATION
He offered half of whatever he earned in a day in worship of the Ganges.

Text 142
ardheka saodaya haya nija prana-raksa
ei-mata haya visnu-bhaktera pariksa//CB, Madhya 9.142//
TRANSLATION
With the other half, he maintained his life. This is the test of a devotee of Visnu.
COMMENTARY
The word saoda refers to profit earned through business.It is stated in Srimad Bhagavatam (10.88.8 and 8.22.24):
yasyaham anugrhnami harisye tad-dhanamsanaih
“If I especially favor someone, I gradually deprive him of his wealth.”

brahman yam anugrhnami
tad-viso vidhunomy aham
yan-madah purusah stabdho
lokam mam cavamanyate
“My dear Lord Brahma, because of material opulence a foolish person becomes dull-witted and mad. Thus he has no respect for anyone within the three worlds and defies even My authority. To such a person I show special favor by first taking away all his possessions.”

Text 143
maha-satya-vadi tenho yena yudhisthira
yara yei mulya bale, na haya bahira//CB, Madhya 9.143//
TRANSLATION
He was as truthful as Maharaja Yudhisthira. He never deviated from whatever price he fixed.

Text 144
madhye madhye yeba jana tara tattva jane
tahara vacane matra dravya-khani kine//CB, Madhya 9.144//
TRANSLATION
Sometimes those who knew his glories would buy his goods without bargaining.

Text 145
ei-mata navadvipe ache mahasaya
`khola-veca’ jnana kari’ keha na cinaya//CB, Madhya 9.145//
TRANSLATION
In this way he resided in Navadvipa. No one recognized him, for everyone thought he was simply a banana leaf seller.
COMMENTARY
No one could understand that banana stem seller Sridhara was a transcendental devotee of Lord Caitanya.

Text 146
cari prahara ratri nidra nahi krsna-name
sarva-ratri `hari’ bale dirghala ahvane//CB, Madhya 9.146//
TRANSLATION
He passed the entire night without sleep while loudly chanting the names of Krsna and Hari.
COMMENTARY
By loudly chanting the names of Krsna throughout the night, Sridhara disturbed the villagers’ peaceful sleep. As a result of the pure devotees’ current preaching of the holy names, the godless litterateurs of this world become so disturbed by hearing the holy names vibrated by the mouths of those pure devotees of the Lord that being unable to express their inconvenience they engage in various forms of harassment. In order to deceive people and obtain material objects with the desire to gratify their senses, some of them earn their livelihood by reciting Srimad Bhagavatam, glorifying the topics of the Lord, or performing kirtana with expert musical arrangement. In this way they try to show that they are equal to the pure devotees. Intelligent persons, however, can easily detect their duplicity in the form of deceitfulness and mundane endeavors. The purpose of the devotees’ kirtana is to feelingly address Krsna for the benefit of themselves and the godless human society, while the purpose of the cheaters’ kirtana is to gratify their own senses on the pretext of chanting the holy names, giving lectures, reciting, and singing sweetly. Therefore there is a difference of heaven and hell between the activities of the servants of the Supreme Lord and those of the lusty sense enjoyers.
The word dirghala means “lengthy” or “drawn out.”

Texts 147-148
yateka pasandi bale,—“sridharera dake
ratre nidra nahi yai, dui karna phate

mahacasa-beta bhate peta nahi bhare
ksudhaya vyakula hana ratri jagi’ mare” //CB, Madhya 9.147-148//
TRANSLATION
All the atheists complained, “Due to Sridhara’s loud cries, we cannot sleep at night and our ears are broken. He is a low-class fellow who cannot fill his stomach. Being afflicted with hunger, he stays up all night.”
COMMENTARY
Not understanding the actual purport of chanting the holy names, the atheists said, “Since poor Sridhara is unable to earn his livelihood, he is incapable of procuring his food and clothes. Because he has nothing to eat, he therefore screams loudly the whole night in order to disturb the Supreme Lord and break the peace of ordinary people. Although such misdeeds are appropriate for a greatly uncivilized person like Sridhara, we cannot approve of such kirtana throughout the night.”

Text 149
ei-mata pasandi maraye manda bali’
nija karya karaye sridhara kutuhali//CB, Madhya 9.149//
TRANSLATION
In this way the atheists continued their blasphemy as Sridhara happily engaged in his own activities.
COMMENTARY
Just as Gaurasundara’s associate Sridhara did not pay attention to the ill statements of the foolish cheaters and did not refrain from preaching the holy names of Hari, when the servants of Sridhara are advancing in the pure devotional service of preaching the holy names, they should not pay attention when they are attacked in various ways by those who are intoxicated with material pride and who are averse to the service of the Lord.

Text 150
`hari’ bali dakite ye achaye sridhara
nisa-bhage prema-yoge dake uccaihsvara//CB, Madhya 9.150//
TRANSLATION
Sridhara continued to loudly call out the name of Hari with love throughout the night.

Text 151
ardha-patha bhakta-gana gela matra dhana
sridharera daka sune tathai thakiya//CB, Madhya 9.151//
TRANSLATION
As soon as the devotees got halfway there, they heard the loud cries of Sridhara.

Text 152
daka-anusare gela bhagavata-gana
sridharera dhariya laila tata-ksana//CB, Madhya 9.152//
TRANSLATION
The devotees followed that sound and quickly found Sridhara.

Text 153
“cala cala mahasaya, prabhu dekha giya
amara krtartha hai toma parasiya”//CB, Madhya 9.153//
TRANSLATION
“O Mahasaya, come. Come and see the Lord. Let us become glorious by your touch.”

Text 154
suniya prabhura nama sridhara murchita
anande vihvala hai’ padila bhumita//CB, Madhya 9.154//
TRANSLATION
On hearing the Lord’s name, Sridhara became overwhelmed with ecstasy and fell unconscious to the ground.

Text 155
athe-vyathe bhakta-gana laila tuliya
visvambhara age-nila alaga kariya//CB, Madhya 9.155//
TRANSLATION
The devotees quickly picked him up and carefully brought him before Visvambhara.
COMMENTARY
The phrase alaga kariya means “very gently, without pressure.”

Text 156
sridhara dekhiya prabhu prasanna haila“
aisa, aisa,” bali’ dakite lagila//CB, Madhya 9.156//
TRANSLATION
On seeing Sridhara, the Lord was pleased and called him, “Come, come.

Text 157
vistara kariya acha mora aradhana
bahu janma mora preme tyajila jivana//CB, Madhya 9.157//
TRANSLATION
“You have worshiped Me so long. You have passed many lifetimes toobtain My love.

Text 158
ei janme mora seva karila vistara
tomara kholaya anna khai nirantara//CB, Madhya 9.158//
TRANSLATION
“In this life you have also served Me so much. I always eat rice off of your banana leaves.

Text 159
tomara hastera dravya khainu vistara
pasarila ama sange ye kaila uttara”//CB, Madhya 9.159//
TRANSLATION
“I have eaten many items obtained from you. You have forgotten your conversations with Me.”

Texts 160-161
yakhana karila prabhu vidyara vilasa
parama uddhata-hena yakhana prakasa

sei kale gudha-rupe sridharera sange
khola kena-veca-chale kaila bahu range”//CB, Madhya 9.159//
TRANSLATION
When the Lord manifested His pastimes as a scholar, He acted like a most arrogant person. Keeping His identity concealed, He enjoyed various pastimes with Sridhara on the pretext of buying banana leaves.

Text 162
prati-dina sridharera pasarete giyathoda,
kala, mula, khola anena kiniya//CB, Madhya 9.162//
TRANSLATION
The Lord daily visited Sridhara’s shop and bought banana leaves, bananas, and banana stems.

Text 163
prati-dina cari-danda kalaha kariyatabe
se kinaye dravya ardha-mulya diya//CB, Madhya 9.163//
TRANSLATION
He would daily quarrel with Sridhara for two hours and then buy his goods for half price.

Text 164
satya-vadisridhara yathartha mulya bale
ardha-mulya diya prabhu nija haste tole//CB, Madhya 9.164//
TRANSLATION
Although truthful Sridhara quoted a reasonable price, the Lord would take the goods at half price.

Text 165
uthiyasridhara dasa kare kadakadi
ei-mata sridhara-thakurera hudahudi//CB, Madhya 9.165//
TRANSLATION
Then Sridhara would stand up, grab hold of the goods, and a tug-of-war would ensue. In this way Sridhara and the Lord would shove each other.

Text 166
prabhu bale,—“kene bhai sridhara tapas
vianeka tomara artha ache hena vasi//CB, Madhya 9.166//
TRANSLATION
The Lord would say, “O brother Sridhara, why do you live like an ascetic when you have so much wealth?

Text 167
amara hatera dravya laha ye kadiya
eta-dina ke ami, na janis iha//CB, Madhya 9.167//
TRANSLATION
“Why are you taking the goods from My hands? Don’t you know yet who I am?”

Text 168
parama-brahmanya sridhara kruddha nahi haya
vadana dekhiya sarva-dravya kadi’ laya//CB, Madhya 9.168//
TRANSLATION
The most brahminical Sridhara did not become angry. After looking at the Lord’s face, he gave Him all the goods.
COMMENTARY
Finding no symptoms of anger in the face of Sridhara, Gaurasundara, who is worshiped by the brahmanas, took all of Sridhara’s goods; or, on seeing the enchanting form of Gaurasundara, who is worshiped by the brahmanas, Sridhara did not become angry even though Gaurasundara forcibly took away his goods.

Text 169
madana-mohana rupa gauranga-sundara
lalate tilaka sobhe urdhva manohara//CB, Madhya 9.169//
TRANSLATION
The form of Gaurasundara was more enchanting than that of Cupid. His forehead was beautifully decorated with tilaka.

Text 170
trikaccha vasana sobhe kutila kuntala
prakrti, nayana—dui parama cancala//CB, Madhya 9.170//
TRANSLATION
He was dressed in a dhoti tucked in at three places, His hair was curly, and both His nature and eyes were restless.
COMMENTARY
The Lord’s two eyes are by nature most restless.

Text 171
sukla yajna-sutra, sobhe vediyasarire
suksma-rupe ananta ye-hena kalevare//CB, Madhya 9.171//
TRANSLATION
In a subtle form, Anantadeva resided in the white brahmana thread that adorned His body.
COMMENTARY
Sri Anantadeva serves Gaura-Narayana in the following ten different forms: umbrella, slippers, bedding, pillow, garments, ornaments, restingchair, residence, sacred thread, and throne.

Text 172
adhare tambula, hase sridhare cahiya
ara-bara khola laya apane tuliya//CB, Madhya 9.172//
TRANSLATION
The Lord chewed betel nuts as He looked at Sridhara. Then He again picked up the banana leaves with His own hands.

Text 173
sridhara balena,—“suna brahmana thakura
ksama kara more, muni tomara kukkura”//CB, Madhya 9.173//
TRANSLATION
Sridhara said, “Listen, O respected brahmana. Please forgive me, for I am Your dog.”

Text 174
prabhu bale,—“jani tumi parama catura
khola-veca-artha tomara achaye pracura”//CB, Madhya 9.174//
TRANSLATION
The Lord said, “I know you are very clever. You have accumulated so much wealth by selling banana leaves.”

Text 175
“alpa kadi diya tatha kina’ pata-khole”
“ara ki pasara nahi” sridhara ye bale//CB, Madhya 9.175//
TRANSLATION
“Are there no other shops?” Sridhara asked. “Go there and buy leaves cheaper.”
COMMENTARY
When the Lord forcibly took Sridhara’s goods, Sridhara asked, “Instead of taking from me, why don’t You go to another shopkeeper and buy banana leaves cheaper?”

Text 176
prabhu bale,—“yoganiya ami nahi chadi
thoda-kala diya more tumi laha kadi”//CB, Madhya 9.176//
TRANSLATION
The Lord replied, “I will not give up My supplier. Take My money and give Me stems and bananas.”
COMMENTARY
In answer to this, the Lord said, “I will continue to buy My goods from whom I regularly buy them.” The word yoganiya refers to a supplier, or to one who fulfills one’s requirements.

Text 177
rupa dekhi, mugdha hai’ sridhara ye hase
gali pade visvambhara parama santose//CB, Madhya 9.177//
TRANSLATION
On seeing the Lord’s beauty, Sridhara would become overwhelmed and smile. Then Visvambhara would jubilantly speak harsh words to him.

Text 178
“pratyaha gangare dravya deha ta’ kiniya
amare va kichu dile mulyete chadiya//CB, Madhya 9.178//
TRANSLATION
“You buy ingredients that you regularly offer to the Ganges, so what is wrong if you give Me a discount?

Text 179
ye ganga pujaha tumi, ami ta’ra pitasatya
satya tomare kahila ei katha”//CB, Madhya 9.179//
TRANSLATION
“I am the father of the Ganges, whom you regularly worship. This is the truth I am telling you.”

Text 180
karne hasta dei’ sridhara `visnu, visnu’ bale
uddhata dekhiya tare dei pata khole//CB, Madhya 9.180//
TRANSLATION
Sridhara then covered his ears with his hands and exclaimed, “Visnu! Visnu!” Seeing the Lord so arrogant, Sridhara then gave Him the leaves and stems.

Text 181
ei-mata prati-dina karena kandala
sridharera jnana—“vipra parama cancala”//CB, Madhya 9.181//
TRANSLATION
In this way they both regularly quarreled with each other. Sridhara considered the Lord as a most restless brahmana.

Text 182
sridhara balena,—“muni harilun tomare
kadi vinu kichu diba, ksama kara more//CB, Madhya 9.182//
TRANSLATION
Sridhara said, “I am defeated. Please leave me alone. I will give You something free.

Text 183
eka-khanda khola diba, eka-khanda thoda
eka-khanda kala-mula, aro dosa’ mora?//CB, Madhya 9.183//
TRANSLATION
“I will give You a piece of stem, a few bananas, and a few leaves. Then am I still at fault?”

Text 184
prabhu bale,—“bhala bhala, ara nahi daya”
sridharera khole prabhu pratyaha anna khaya//CB, Madhya 9.184//
TRANSLATION
The Lord said, “Good, good. I have no more complaints.” The Lord regularly ate rice off of Sridhara’s leaf plates.

Text 185
bhaktera padartha prabhu hena mate khaya
koti haile o abhaktera ulati’ na caya//CB, Madhya 9.185//
TRANSLATION
In this way the Lord enjoys the gifts of His devotees and does not glance at millions of gifts offered by nondevotees.
COMMENTARY
Since Sridhara was a devotee of Mahaprabhu, Mahaprabhu forcibly bought goods cheaper from him and thus accepted Sridhara’s service. But if a rich nondevotee offers goods, He would not even glance at them. (One should discuss Bhagavad-gita 9.26 and Srimad Bhagavatam 7.9.11 in this regard.)

Text 186
ei lila kariba caitanya hena ache
ihara karane se sridhare khola vece//CB, Madhya 9.186//
TRANSLATION
Lord Caitanya had a desire to perform these pastimes, that is why He had Sridhara sell banana leaves.

Text 187
ei lila lagiyasridhare vece kholake
bujhite pare visnu-vaisnavera lila//CB, Madhya 9.187//
TRANSLATION
In order to perform such pastimes, He made Sridhara sell banana leaves. Who can understand the pastimes of Lord Visnu and the Vaisnavas?
COMMENTARY
The main purpose behind the pastimes of Visnu and the Vaisnavas is incomprehensible to ordinary people. Only those who are favored by the Supreme Lord can factually realize the activities of Visnu and the Vaisnavas.

Text 188
vina prabhu janaile keha nahi jane
sei katha prabhu karaila sanarane//CB, Madhya 9.188//
TRANSLATION
No one can know these pastimes unless the Lord reveals them. The Lord reminded everyone of this principle.

Text 189
prabhu bale,—“sridhara, dekhaha rupa mora
asta-siddhi dana aji kari’ dena tora”//CB, Madhya 9.189//
TRANSLATION
The Lord said, “O Sridhara, look at My form. Today I will award you the eight mystic perfections.
COMMENTARY
The phrase asta-siddhi is explained in the Srimad Bhagavatam (11.15.4-5) as follows: “Among the eight primary mystic perfections, the three by which one transforms one’s own body are anima, becoming smaller than the smallest; mahima, becoming greater than the greatest; and laghima,becoming lighter than the lightest. Through the perfection of prapti one acquires whatever one desires, and through prakamya-siddhi one experiences any enjoyable object, either in this world or the next. Through isita-siddhi one can manipulate the subpotencies of maya, and through the controlling potency called vasita-siddhi one is unimpeded by the three modes of nature. One who has acquired kamavasayita-siddhi can obtain anything from anywhere, to the highest possible limit. My dear gentle Uddhava, these eight mystic perfections are considered to be naturally existing and unexcelled within this world.”
In the Narada-pancaratra (2.8.2) it is stated:
anima laghima vyaptih prakamyam mahima
tathaisitvam ca vasitvam ca tatha kamavasayita
“The eight mystic perfections are anima, laghima, vyaptih, prakamyam, mahima, isitvam, vasitvam, and kamavasayita.”

Text 190
matha tuli’ cahe maha-purusa sridhara
tamala syamala dekhe sei visvambhara//CB, Madhya 9.190//
TRANSLATION
The exalted Sridhara raised his head and saw that Visvambhara was blackish like a tamala tree.

Text 191
hate mohana vamsi, daksine balarama
maha-jyotir-maya saba dekhe vidyamana//CB, Madhya 9.191//
TRANSLATION
He held an enchanting flute in His hands, and Balarama stood at His right side. Sridhara saw the entire place was filled with a bright effulgence.

Text 192
kamala tambula dei hatera upare
caturmukha, pancamukha age stuti kare//CB, Madhya 9.192//
TRANSLATION
He saw goddess Laksmi offer betel nuts into the hand of the Lord and the four-headed Brahma and five-headed Siva offer prayers to the Lord.

Text 193
maha-phani chatra dhare sirera upare
sanaka, narada, suka dekhe stuti kare//CB, Madhya 9.193//
TRANSLATION
He saw Ananta hold His thousand hoods as an umbrella over the head of the Lord and Sanaka, Narada, and Sukadeva chanting the glories of the Lord.

Text 194
prakrti-svarupa saba yoda-hasta kari’
stuti kare catur-dike parama sundari//CB, Madhya 9.194//
TRANSLATION
In the four directions greatly beautiful women were glorifying the Lord with folded hands.
COMMENTARY
The phrase prakrti-svarupa refers to consorts of the Lord.

Text 195
dekhi’ matra sridhara haila suvismita
sei-mata dhaliya padila prthivita//CB, Madhya 9.195//
TRANSLATION
On seeing this, Sridhara was struck with wonder. As such, he reeled and fell to the ground.

Text 196
“utha utha sridhara”prabhura ajna haila
prabhu-vakye sridhara se caitanya paila//CB, Madhya 9.196//
TRANSLATION
The Lord ordered, “Get up. Get up, Sridhara.” Sridhara then regained consciousness by the words of the Lord.

Text 197
prabhu bale,—“sridhara amare kara stuti”
sridhara balaye,—“prabhu muni mudha-mati”//CB, Madhya 9.197//
TRANSLATION
The Lord said, “Sridhara, offer prayers to Me.” Sridhara replied, “O Lord, I am most foolish.

Text 198
kon stuti janon muni ki mora sakati”
prabhu bale,—“tora vakya-matra mora stuti”//CB, Madhya 9.198//
TRANSLATION
“I have no ability to offer any prayers.” The Lord then said, “Your words alone are prayers to Me.”

Text 199
prabhura ajnaya jagan-mata sarasvati
pravesila jihvaya, sridhara kare stuti//CB, Madhya 9.199//
TRANSLATION
By the order of the Lord, Sarasvati, the mother of the universe, appeared on Sridhara’s tongue and Sridhara began to offer prayers.

Text 200
“jaya jaya mahaprabhu, jaya visvambhara
jaya jaya jaya navadvipa-purandara//CB, Madhya 9.200//
TRANSLATION
“All glories to Mahaprabhu! All glories to Visvambhara! All glories to the Lord of Navadvipa!

Text 201
jaya jaya ananta-brahmanda-koti-natha
jaya jaya saci-punyavati-garbhajata//CB, Madhya 9.201//
TRANSLATION
“All glories to the Lord of innumerable universes! All glories to He who was born from the womb of the pious mother Saci!

Text 202
jaya jaya veda-gopya, jaya dvija-raja
yuge yuge dharma pala’ kari’ nana saja//CB, Madhya 9.202//
TRANSLATION
“All glories to the Lord, who is unknown to the Vedas! All glories to the best of the brahmanas! You assume various forms in every age to protect religious principles.

Text 203
gudha-rupe sambhaila nagare nagare
vina tumi janaile ke janite pare//CB, Madhya 9.203//
TRANSLATION
“You wandered throughout the city, unknown to all. Who can know You unless You reveal Yourself?

Text 204
tumi dharma, tumi karma, tumi bhakti, jnana
tumi sastra, tumi veda, tumi sarva-dhyana//CB, Madhya 9.204//
TRANSLATION
“You are dharma, You are karma, You are bhakti, and You are jnana. You are the scriptures, You are the Vedas, and You are the object of all meditation.

Text 205
tumi siddhi, tumi rddhi, tumi bhoga, yoga
tumi sraddha, tumi daya, tumi moha, lobha//CB, Madhya 9.205//
TRANSLATION
“You are the mystic perfections, You are prosperity, You are enjoyment, and You are yoga. You are faith, You are compassion, You are illusion and greed.

Text 206
tumi indra, tumi candra, tumi agni, jala
tumi surya, tumi vayu, tumi dhana, bala//CB, Madhya 9.206//
TRANSLATION
“You are Indra, You are Candra, You are Agni and Varuna. You are Surya, You are Vayu, You are wealth and strength.

Text 207
tumi bhakti, tumi mukti, tumi aja, bhava
tumi va haibe kena, tomarai ye saba//CB, Madhya 9.207//
TRANSLATION
“You are devotional service, You are liberation, You are Brahma and Siva. But why consider You to be them? They are all subordinate to You.

Text 208
purve mora sthane tumi apane balila
`tora ganga dekha mora carana-salila’//CB, Madhya 9.208//
TRANSLATION
“Previously You personally told Me, `The water of your Ganges has emanated from My feet.’
COMMENTARY
In this regard one should discuss Srimad Bhagavatam (1.18.21 and 8.19.28).

Text 209
tabu mora papa-citte nahila smarana
na janila mui tora amulya carana//CB, Madhya 9.209//
TRANSLATION
“Yet neither did my sinful heart recognize You, nor did I understand the glories of Your invaluable lotus feet.

Text 210
ye tumi karila dhanya gokula-nagara
ekhane haila navadvipa purandara//CB, Madhya 9.210//
TRANSLATION
“It was You who made the town of Gokula glorious, and now You have appeared as the King of Navadvipa.

Text 211
rakhiya vedao bhakti sarira-bhitare
hena bhakti navadvipe haila bahire//CB, Madhya 9.211//
TRANSLATION
“You conceal devotional service within Your body, but You have manifested that devotional service in Navadvipa.

Text 212
bhakti-yoge bhisma toma jinila samare
bhakti-yoge yasodaya bandhila tomare//CB, Madhya 9.212//
TRANSLATION
“It was through devotional service that Bhisma conquered You on the battlefield, and it was through devotional service that Yasoda bound You.
COMMENTARY
For a description of Bhisma’s and Yasoda’s devotional service, see the purport to Adi-khanda (17.26).

Text 213
bhakti-yoge tomare vecila satyabhama
bhakti-vase tumi kandhe kaile gopa-rama//CB, Madhya 9.213//
TRANSLATION
“It was through devotional service that Satyabhama sold You. Being controlled by devotional service, You carried a cowherd damsel of Vraja on Your shoulders.
COMMENTARY
Satyabhama’s devotional service is explained as follows: During Krsna’s Dvaraka pastimes, the great sage Narada one day came before Krsna with a parijata flower in his hand that Indra had given him. At that time Krsna was residing in the house of Rukmini. When Narada gifted that parijata flower to Sri Krsna, Lord Vasudeva gave it to Rukmini. On seeing this, Narada praised the good fortune of Rukmini and concluded that she was the most intimate and chaste wife of Krsna. Thereafter the maidservants of Satyabhama who were present at the time informed Satyabhama about the incident. As a result, when Satyabhama became filled with conceit, Krsna went to her residence and promised to bring an entire parijata tree to the house of Satyabhama in order to please her. Thereafter, when Narada went there and specifically glorified the Punyaka-vrata, Satyabhama expressed a desire to observe that vow. Then Krsna brought the parijata tree from Amaravati, the abode of Indra, and according to the prescriptions of that vrata, Satyabhama bound Krsna to that parijata tree and gave Him in charity to Narada. (Harivamsa, Visnu-parva, Chapter Seventy-six)

Text 214
ananta brahmanda-koti vahe yare mane
se tumi sridama-gopa vahila apane//CB, Madhya 9.214//
TRANSLATION
“You who are carried in the minds of the inhabitants of innumerable universes personally carried the cowherd boy Sridama.
COMMENTARY
Sridama’s devotional service is explained as follows: Once Lord Krsna called His cowherd boy friends and expressed His desire to play a new game. On one side was Balarama and on the other side was Krsna. In the course of the game, some boys were carriers and some were carried. In that game the winners were to ride on the shoulders of the losers. Being defeated, Krsna carried Sridama, Bhadrasena carried Vrsabha, and Pralambasura carried Baladeva. (Srimad Bhagavatam, Tenth Canto, Chapter Eighteen)

Text 215
yaha haite apanara parabhava haya
sei bada gopya, loke kahare na kaya//CB, Madhya 9.215//
TRANSLATION
“You are conquered by devotional service, therefore it is most confidential. Ordinary people do not understand this.

Text 216
bhakti lagi’ sarva-sthane parabhava
panajiniya vedao tumi bhakti lukaiya//CB, Madhya 9.216//
TRANSLATION
“You are always conquered by devotional service. You therefore hid devotional service and wander around like a conqueror.

Text 217
se maya haila curna, ara nahi lage
hera dekha sakala-bhuvane bhakti mage//CB, Madhya 9.217//
TRANSLATION
“This characteristic of Yours is now shattered and inactive. Just see, the entire world hankers for Your devotional service.

Text 218
se kale harila jana dui cari sthane
e-kale bandhiba toma sarva jane jane”//CB, Madhya 9.218//
TRANSLATION
“At that time You were defeated by only two or four persons, but now You will be bound by one and all.”

Text 219
mahasuddha sarasvatisridharera suni’
vismaya paila sarva vaisnava-agani//CB, Madhya 9.219//
TRANSLATION
After hearing Sridhara’s transcendental prayers, all the exalted Vaisnavas were struck with wonder.
COMMENTARY
The word agani means “exalted” or “foremost.”

Text 220
prabhu bale,—“sridhara vachiya maga vara
asta siddhi dimu aji tomara gocara”//CB, Madhya 9.220//
TRANSLATION
The Lord said, “O Sridhara, choose and ask for a benediction. Today I willgive you the eight mystic perfections.”

Text 221
sridhara balena,—“prabhu, aro bhandaiba?
thakaha niscinte tumi, ara na pariba”//CB, Madhya 9.221//
TRANSLATION
Sridhara replied, “O Lord, will You again deceive Me? Stay peaceful, for this will not be possible again.”

Text 222
prabhu bale,—“darasana mora vyartha naya
avasya paiba vara, yei citte laya”//CB, Madhya 9.222//
TRANSLATION
The Lord said, “Seeing Me cannot be fruitless. You must take some benediction according to your desire.”

Text 223
“maga maga” punah punah bale visvambhara
sridhara balaye,—“prabhu, deha’ ei vara//CB, Madhya 9.223//
TRANSLATION
Visvambhara repeatedly said, “Ask, ask,” and Sridhara replied, “O Lord, then give me this benediction.

Text 224
ye brahmana kadi’ nila mora khola pata
se brahmana hauka mora janma janma natha//CB, Madhya 9.224//
TRANSLATION
“Let that brahmana who forcibly took away my banana leaves be my Lord birth after birth.

Text 225
ye brahmana mora sange karila kandala
mora prabhu hauka tanra carana-yugala”//CB, Madhya 9.225//
TRANSLATION
“Let me always engage in the service of the lotus feet of that brahmana who constantly quarreled with me.”

Text 226
balite balite prema badaye sridhare
dui bahu tuli’ kande maha-uccaihsvare//CB, Madhya 9.226//
TRANSLATION
While speaking in this way, Sridhara’s love for the Lord increased and he began crying loudly with his arms raised.

Text 227
sridharera bhakti dekhi’ vaisnava-sakala
anyonye kandena saba haiya vihvala//CB, Madhya 9.227//
TRANSLATION
On seeing Sridhara cry, all the Vaisnavas became overwhelmed and also cried.

Text 228
hasi’ bale visvambhara,—“sunaha sridhara
eka maha-rajye karon tomare isvara”//CB, Madhya 9.228//
TRANSLATION
Visvambhara smiled and said, “Listen, Sridhara, I want to make you the king of a great kingdom.”

Text 229
sridhara balaye,—“muni kichui na cana
hena kara prabhu yena tora nama gana”//CB, Madhya 9.229//
TRANSLATION
Sridhara replied, “I do not want anything. Make such arrangement, O Lord, that I may chant Your names.”

Text 230
prabhu bale,—“sridhara amara tumi dasa
eteka dekhila tumi amara prakasa//CB, Madhya 9.230//
TRANSLATION
The Lord said, “O Sridhara, you are My servant. That is why you are able to see My opulences.

Text 231
eteke tomara mati bheda na haila
veda-gopya bhakti-yoga tore ami dila”//CB, Madhya 9.231//
TRANSLATION
“That is why your mind does not deviate from Me. Thus I am giving you devotional service that is confidential to the Vedas.
COMMENTARY
The phrase veda-gopya bhakti-yoga is explained as follows: To suit their own sense gratification, materialists who are proud of their mundane knowledge explain the Vedic mantras through ajna-rudhi, the conventional meaning of words according to unenlightened persons. Having taken shelter of vidvad-rudhi, the conventional meaning of words according to enlightened persons, the Vedic literatures cover the vision of unqualified persons. Only those who are most fortunate can realize through their study of the Vedas that the supremely worshipable Lord is Hari, devotional service to Hari is the method of achieving Him, and love of Hari is the ultimate goal of life. Ordinary foolish people see only the principles of karma-kanda in the Vedic literatures. Others who proudly establish the philosophy of nonvariegated impersonalism by denying variegatedness in the object of worship, the worshiper, and the worshipunder the shelter of Mayavada philosophy become unsuccessful in attaining devotional service. The personified Vedas awaken devotional service in the hearts of those who are favored by the Lord. Obtaining devotional service is the highest goal of life. Uttisthata jagrata prapya varan nibodhata—“Wake up! Get up! Understand the great benediction you have in this human form of life. Now utilize it and get free from theclutches of the material modes of nature.” The importance of this Katha Upanisad (1.3.14) statement is hearby established. The Svetasvatara Upanisad (5.6) states: tad veda-guhyopanisatsu gudham—“That Supreme Absolute Truth is indistinctly described in the Upanisads, which are the confidential portions of the Vedas.” In Prema-bhakti-candrika it is said: veda-vidhi-agocara, ratana-vedira para—“Constantly worship the divine couple, who are seated on a jeweled throne and who are beyondthe reach of Vedic injunctions.” (One should discuss Bhagavad-gita 18.64-66 and Srimad Bhagavatam 2.2.34)

Text 232
jaya jaya dhvani haila vaisnava-mandale
sridhara paila vara, sunila sakale//CB, Madhya 9.232//
TRANSLATION
All the Vaisnavas chanted “Jaya! Jaya!” as they heard the benediction given to Sridhara.

Text 233
dhana nahi, jana nahi, nahika panditya
ke cinibe e sakala caitanyera bhrtya//CB, Madhya 9.233//
TRANSLATION
He had no wealth, no followers, and no education. Who can recognize such servants of Lord Caitanya?
COMMENTARY
It is impossible to identify the characteristics of a Vaisnava by material sense perception or external symptoms. It is not that one who possesses more wealth is a superior Vaisnava. It is not that one who gathers more followers is a superior Vaisnava. It is not that one who has more knowledge of the scriptures is a superior devotee of Visnu. The servants of Lord Caitanya may not have much wealth, may not gather many followers, and may not have the academic qualification of being expert in argument and counter-argument, but ordinary people have no qualification to understand why they are indifferent to such matters. Thedevotees consider the service of Sri Caitanya as superior to wealth, followers, and knowledge. Therefore it is impossible for ordinary people to estimate their dignity, glories, and greatness.

Text 234
ki karibe vidya, dhana, rupa, yasa, kule
ahankara badi, saba padaye nirmule//CB, Madhya 9.234//
TRANSLATION
What is the value of education, wealth, beauty, fame, and high birth? They only increase one’s pride and bring about one’s falldown.
COMMENTARY
Ordinary poverty-stricken people think that education, wealth, beauty, fame, and family prestige are the goals of life. In the Srimad Bhagavatam (1.8.26) it is stated:
janmaisvarya-sruta-sribhir
edhamana-madah puman
naivarhaty abhidhatum vai
tvam akincana-gocaram
“My Lord, Your Lordship can easily be approached, but only by thosewho are materially exhausted. One who is on the path of [material]progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.” Not understanding this statement, people who hanker after material advancement mistakenly desire education, wealth, beauty, fame, and good family. Therefore the transcendental greed for the service of Lord Caitanya does not find a place in their misfortune. (See Srimad Bhagavatam 10.10.8 and 10.73.10 and Katha Upanisad 1.2.6.)

Text 235
kala mula veciyasridhara paila
yahakoti-kalpe kotisvara na dekhiba taha//CB, Madhya 9.235//
TRANSLATION
In millions of kalpas Lord Brahma will never see that which Sridhara received simply by selling bananas and banana stems.
COMMENTARY
A maha-yuga consists of 4,320,000 solar years. One thousand of such maha-yugas comprise one kalpa. Sridhara, who was born in a poor brahmana family and who merely traded in bananas and banana stems, received that which Lord Brahma, who is the controller of millions of opulences, cannot get in millions of such kalpas.

Text 236
ahankara-droha-matra visayete ache
adhahpata-phala tara na janaye pache//CB, Madhya 9.236//
TRANSLATION
One who is full of false pride and is envious of the goal of life falls down to an uncertain future.
COMMENTARY
The only goal of every living entity is to serve the lotus feet of Lord Krsna. Those who have a strong desire for material enjoyment that is not related with Krsna come under the control of false pride and become envious ofdevotional service. People whose hearts are greedy for material enjoyment are ultimately degraded. That is why Thakura Narottama has said that karma-kanda, by which one enjoys the fruits of his activities, and jnana-kanda, by which one renounces the fruits of his activities, are both pots of poison. The lives of those who have a strong thirst for drinking those two pots of poison are sure to be ruined. People who are engaged in karma-kanda run after material objects with the desire to gratify their senses and thereby fall into the cycle of birth and death. They increase their aversion to the service of Krsna by engaging in temporary sense gratification while remaining imprisoned within golden cages. This is the living entities’ degradation in the form of considering the body asthe self.

Text 237
dekhi’ murkha daridra ye sujanere hase
kumbhipake yaya sei nija-karma-dose//CB, Madhya 9.237//
TRANSLATION
One who ridicules a poor, uneducated saintly person goes as a result of his actions to the hell known as Kumbhipaka.
COMMENTARY
Those who while busy gratifying their senses out of madness see an absence of worldly opulence and worldly education in a Vaisnava and on seeing that absence dare to ridicule him are as a result of their actions tortured in the hell known as Kumbhipaka. In the Skanda Purana, Markandeya speaks to Bhagiratha as follows:
yo hi bhagavatam lokam upahasam nrpottama
karoti tasya nasyanti artha-dharma-yasah-sutah
nindam kurvanti ye mudha vaisnavanam mahatmanam
patanti pitrbhih sardham maha-raurava-samjnite
hanti nindati vai dvesti vaisnavan nabhinandati
krudhyate yati no harsam darsane patanani sat
“My dear King, if one derides an exalted devotee, he loses the results of his pious activities, his opulence, his reputation, and his sons. Vaisnavas are all great souls. Whoever blasphemes them falls down to the hell known as Maharaurava. He is also accompanied by his forefathers. Whoever kills or blasphemes a Vaisnava, whoever is envious of a Vaisnava or angry with him, and whoever does not offer obeisances or feel joy upon seeing a Vaisnava certainly falls into a hellish condition.”

Text 238
vaisnava cinite pare kahara sakati
achaye sakala siddhi, dekhaye durgati//CB, Madhya 9.238//
TRANSLATION
Who has the ability to recognize a Vaisnava? Although a Vaisnava possesses all perfection, he appears to be afflicted.
COMMENTARY
Foolish people maddened with worldly knowledge cannot recognize a Vaisnava. All perfections are within the grip of a Vaisnava, but he is indifferent to those perfections. Therefore in the vision of foolish peoplehe is completely distressed and afflicted.

Text 239
khola-vecasridhara tahara ei saksi
bhakti-matra nila asta-siddhike upeksi’//CB, Madhya 9.239//
TRANSLATION
The story of Sridhara, the banana seller, is proof of this, for he accepted only devotional service and rejected the eight mystic perfections.
COMMENTARY
The eight mystic perfections, which are adored by people desirous of fruitive results and engaged in sense gratification, were easily trampled under foot by the seemingly poor Sridhara, who obtained the benediction of devotional service. The opulences of freedom from rebirth, mystic perfections, sovereignty in the lower planetary systems, and the position of Brahma are goals of persons who have not realized their self. But for the Vaisnava who has taken shelter of a self-realized soul, such goals are naturally insignificant. Those who receive the opportunity to discuss the pastimes of Sridhara obtain the prime example of these topics.

Text 240
yata dekha vaisnavera vyavahara-duhkha
niscaya janiha sei parananda-sukha//CB, Madhya 9.240//
TRANSLATION
Know for certain that whatever worldly distress is seen in a Vaisnava is actually spiritual happiness.
COMMENTARY
By seeing a fully engaged devotee’s scarcity rather than external opulence, sickness rather than good health, poverty rather than wealth, and ignorance rather than scholarship, those who consider such a Vaisnava is also afflicted by various deficiencies and is hankering after gold, women, and fame, like the karmis, and thus consider him “distressed” should be understood to have lost their intelligence. Although known as the sunlike personality of a kayastha family, Sri Dasa Gosvami Prabhu also never felt any worldly distress and gave up etiquette by disregarding learned brahmanas. Although materialists considered Dabira Khasa and Sakara Mallika were afflicted by worldly distress because of acting as servants under the rule of a Yavana king, they were never afflicted by worldly distress, rather they were absorbed in the service of Sri Caitanya’s lotus feet. Although Thakura Haridasa was born in a Yavana family and Thakura Uddharana Datta was born in a suvarna-vanik family, they never felt any worldly distress. Since they were constantly engaged in the ecstatic service of Hari, they did not get any opportunity to feel the burden of or become overwhelmed with distress like ordinary people. If one understands the relationship between Krsna’s desire and that which karmis and jnanis consider distressful, then that understanding becomes the source of spiritual happiness. That is why Sri Gaurasundara has manifested the verse naham vipro na ca narapatihand forbidden one to think in terms of “I” and “mine” on the platform of mixed happiness and distress. For a self-realized soul, there is no possibility of invoking distress born of anything that has no relationship with the self.

Text 241
visaya-madandha saba kichui na jane
vidya-made, dhana-made vaisnava na cine//CB, Madhya 9.241//
TRANSLATION
People blinded with pride over material enjoyment do not know anything. They cannot recognize a Vaisnava due to pride born of education and wealth.
COMMENTARY
Through material knowledge one cannot understand the teachings of the Vedas. Those who employ the four Vedas—Rg, Sama, Yajur, and Atharva—the literatures in pursuance of the Vedas, the Ayur-veda, the Dhanur-veda, and the six corollaries headed by siksa in the pursuit of their worldly enjoyment are certainly partial to the cultivation of material knowledge under the shelter of ajna-rudhi, the conventional meaning of words according to unenlightened persons. And those who as servants of spiritual knowledge are freed from the clutches of material knowledge and who follow vidvad-rudhi, they are not covered by the pride of knowledge. People whose hearts are full of anxieties for achieving mystic perfections like anima are like paupers who are proud of their pennies. One can achieve sensual happiness in exchange of wealth, but the senses are temporary and unable to fully reciprocate. That is why Vaisnavas who are engaged in devotional service do not become blinded with pride due to education, wealth, beauty, fame, and good birth and do not engage in the search for material sense gratification. But those conditioned souls who are misguided, unfortunate, poverty-stricken, harassed by the three modes of nature, whose hearts are disturbed by maya, who proudly identify themselves with material designations, and who are blinded by the pride of material possessions cannot understand
the exalted glories of the Vaisnavas. Such people think that since the devotees of Visnu are not blinded like themselves by pride based on material objects, they are foolish. Since they think in this way, they do notrespect Vaisnavas but rather consider them inferior. Although there is no possibility of fault in their pure spiritual propensities, since they are intoxicated by the pride of material designations and ignorance, they are full of faults. Actually those pathetic persons have no fault, the only fault is that their intelligence is impure.

Text 242
bhagavata padiya o ka’ro buddhi-nasa
nityananda-ninda kare yaibeka nasa//CB, Madhya 9.242//
TRANSLATION
Even after studying Srimad Bhagavatam, one’s intelligence may be ruined, for anyone who blasphemes Nityananda is certainly vanquished.
COMMENTARY
Rather than discuss Srimad Bhagavatam under the guidance of the Sri Brahma-Madhva-Gaudiya Vaisnavas, many people with the desire to increase their prestige by enhancing their knowledge, wealth, beauty, fame, and good birth discuss Srimad Bhagavatam with mad persons and cultivate enmity for devotional service. Being bereft of the shelter of Sri Nityananda Svarupa, such persons lose the service of Lord Caitanya and disrespect the Vaisnava guru. As a result, their absence of devotion is revealed and they proudly pose as instructors of the Vaisnavas. Because they have no vision that the Supreme Lord is situated within all living entities, they see the entire world as full of miseries. In order to nourish their pride, they enviously embrace many nondevotional activities such as considering themselves the instructors of the devotees and pretending to give initiation as initiating gurus. But if they study Srimad Bhagavatam under a Vaisnava guru, then out of natural humility they will realize themselves as lower than the straw in the street and they will become qualified to study and teach Srimad Bhagavatam. Living entities who have received even a tiny merciful glance of Sri Caitanya see the entire world as full of eternal happiness. It is impossible for persons expert in material knowledge to teach Srimad Bhagavatam unless they are the eternal servants of the Vaisnavas. People under the shelter of material knowledge proudly consider themselves teachers of Srimad Bhagavatam. Rather than becoming servants of the bhagavatas, they consider themselves masters of the bhagavatas in order to fill their bellies. Considering their business as “dharma,” they accept various nondevotional activities as following in the footsteps of Nityananda, but in every respect this is blasphemy of Nityananda.

Text 243
sridhara paila vara kariya stavana
iha yei sune, ta’re mile prema-dhana//CB, Madhya 9.243//
TRANSLATION
Anyone who hears the prayers of Sridhara and the benediction he received from the Lord will obtain the wealth of prema, or love of Godhead.

Text 244
prema-bhakti haya prabhu-caranaravinde
sei krsna paya, ye vaisnava nahi ninde//CB, Madhya 9.244//
TRANSLATION
One who does not blaspheme the Vaisnavas attains Krsna by developing love and devotion at His lotus feet.
COMMENTARY
One who does not blaspheme the Vaisnava devotee, who accepts a Vaisnava as his spiritual master, who remains far away from so-called gurus that are devoid of devotion to Visnu and are gurus in name only, who does not glorify the abominable activities of such so-called gurus, and who with a desire to benefit the entire world broadcasts the insignificance of such persons’ activities—such a person attains pure devotional service at the lotus feet of Sri Mahaprabhu, and by the mercy of Gaura-Nityananda he attains the lotus feet of Sri Krsna.

Text 245
nindaya nahika karya, sabe papa-labha
eteke na kare ninda maha-maha-bhaga//CB, Madhya 9.245//
TRANSLATION
There is no gain in the act of blasphemy; one simply incurs sin. Therefore the most fortunate persons do not engage in blasphemy.
COMMENTARY
The most fortunate Vaisnavas glorify the devotional service of Visnu; they never blaspheme devotional service. All the cheating, two-tongued, duplicitous persons who deceive people by defining the renunciation of nondevotional activities as ninda, or “blasphemy,” are maddened by sinful activities. They have no taste for devotional activities like jive-daya, or compassion on the living entities. It is sinful to consider the activities by which people can attain freedom from nondevotional life as “blasphemy.” Since such sinful persons glorify sinful activities, they end up blaspheming Vaisnavas. Therefore pious Vaisnavas do not blaspheme Vaisnavas. They are not sinful. Those who advertise themselves as Vaisnavas are so-called Vaisnavas, therefore they are unfortunate and sinful.

Text 246
aninduka hai’ ye sakrt `krsna’ bale
satya satya krsna tare uddhariba hele//CB, Madhya 9.246//
TRANSLATION
Krsna will certainly deliver anyone who chants His names without offense or blasphemy.
COMMENTARY
If one offenselessly chants the holy names of Krsna even once without committing vaisnava-aparadha, or blaspheming the saintly persons, then he will easily obtain the mercy of Krsna and freedom from mundane ignorance. It is impossible for a person to serve a Vaisnava without engaging in the service of Sri Gaura-Nityananda.

Text 247
vaisnavera paye mora ei namaskara
sri-caitanya-nityananda hauka prana mora//CB, Madhya 9.247//
TRANSLATION
I offer my respectful obeisances at the feet of the Vaisnavas. Let Sri Caitanya and Nityananda be my life and soul.

Text 248
sri krsna-caitanya nityananda-canda jana
vrndavana-dasa tachu pada-yuge gana//CB, Madhya 9.248//
TRANSLATION
Accepting Sri Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.
COMMENTARY
Thus ends the English translation of the Gaudiya-bhasya commentary on Sri Caitanya-bhagavata, Madhya-khanda, Chapter Nine, entitled, “The Lord’s Twenty-One Hour Ecstasy and Descriptions of Sridhara and Other Devotees’ Characteristics.”

Chapter 10 Conclusion of the Lord’s Maha-prakasa Pastimes

This chapter describes the conclusion of Mahaprabhu’s maha-prakasa pastimes mentioned in the previous chapter, Mahaprabhu’s exhibition of the form of Rama with His associates and awarding benediction to Murari Gupta, the glorification of Haridasa Thakura, Haridasa Thakura’s offering of prayers to Gauranga, the narration of Advaita Acarya’s previous history, His changing the text of Bhagavad-gita, the Lord’s awarding various benedictions to the devotees, the Lord’s first ignoring and then bestowing mercy on Mukunda, the influence of devotional service, the topics of Narayani, and the glories of Nityananda.

After awarding benediction to Sridhara, Mahaprabhu requested Advaita Acarya to ask for some benediction. Advaita, however, simply prayed to the Lord to award Him His desired goal of life but did not openly ask for any benediction. Thereafter Mahaprabhu displayed the form of Sri Rama with His associates to Murari Gupta and reminded Murari of his previous identity. As Murari Gupta realized his own form as Hanuman, he fell unconscious to the ground. Later on he regained his external consciousness by the words of the Lord and prayed for the benediction of being able to eternally serve Lord Caitanya and His associates, remember the lotus feet of Lord Caitanya, and sing the glories of Lord Caitanya. The Lord awarded this benediction to Murari and declared that anyone who blasphemes Murari will not be delivered even if he takes millions of baths in the Ganges and chants the holy names of Hari. Thereafter the Lord revealed the meaning of the name Murari Gupta. Mahaprabhu then instructed Haridasa to behold His form. Mahaprabhu declared that Haridasa was more dear to Him than His own self and that He and Haridasa belonged to the same family. On seeing the distress of Haridasa, the Lord had descended from Vaikuntha with the Sudarsana cakra in His hand. But since Haridasa desired auspiciousness for even his oppressors, the Sudarsana cakra desisted and Mahaprabhu took the beating of Haridasa on His own body. After exhibiting those marks of torture on His own body, Mahaprabhu further said that He was unable to tolerate the distress of Haridasa, so He incarnated immediately. LordKrsna, who is controlled by His devotees, does not know anything except His devotees. One who has no love for the holy names of Krsna, who is so affectionate towards His devotees, is simply suffering the results of his own misfortune. On hearing the topics of the Lord’s unlimited mercy, Haridasa fell unconscious to the ground. Although he regained his external consciousness by the words of the Lord, he became agitated and began to cry; thus he could not see the form of the Lord. With great humility Haridasa offered prayers to Mahaprabhu and said that the most merciful Gaurasundara never abandons even an insect who remembersHis lotus feet, but He destroys even an emperor who does not remember His lotus feet. In this regard Haridasa cited the examples of Draupadi, Prahlada, Yudhisthira, who feared the curse of Durvasa, and Ajamila and thus established the supremacy of Gaurasundara’s affection for His surrendered devotees. After expressing his total incompetence, Haridasa simply prayed to the Lord that he may develop a taste for honoring the remnants of Lord Caitanya’s servants, that this may be his only form of worship birth after birth, and that Mahaprabhu may keep him as a dog in the house of His devotee. Mahaprabhu, who constantly resides in theheart of Haridasa, then awarded Haridasa the benediction of pure devotional service devoid of offenses against Lord Visnu and the Vaisnavas and declared, “Anyone who associates with Haridasa for evena moment and has full faith in Haridasa will certainly attain My lotus feet.” It is taught in all scriptures that by hearing the glories of the devotees one attains devotional service to Krsna. According to the opinion of some persons, Haridasa is an incarnation of Brahma, and according to others, he is an incarnation of Prahlada. His association is desired by even Lord Brahma and Lord Siva, and his touch is desired by even the Ganges. Moreover, simply by the darsana of Haridasa one’s bondage of fruitive activities from time immemorial is at once severed. In order to establish the supremacy of the Vaisnavas, the Vaisnavas occasionally manifest the pastime of taking birth in a low-class family. Mahaprabhu reminded Advaita about His previous activities of explaining devotional service in every passage of the Bhagavad-gita, fasting on not finding the devotional meaning of some verse, seeing Mahaprabhu in His dream, and receiving the actual meaning of that verse and the instruction to break His fast. The Lord then revealed the proper meaning of the Bhagavad-gita verse beginning sarvatah pani-padam tat. Sri Advaita Acarya, Caitanya’s covert disciple, said that it was Lord Caitanya’s greatness that He is Advaita’s worshipable Lord. Those who deny the supremacy of Lord Caitanya and serve Advaita, the incarnation of Maha-Visnu, by considering Him the independent Lord are actually offenders atthe feet of Advaita. Their fate will certainly be like that of the ten-headed Ravana. Those who consider Advaita the foremost Vaisnava and servant of Lord Caitanya are actual devotees of Advaita and are qualified toattain the lotus feet of Krsna—this is Advaita’s own statement. Thereafter Mahaprabhu awarded desired benedictions to the assembled devotees. Up to this point, Mukunda was standing outside. When Srivasa begged the Lord to bestow mercy on Mukunda, Mahaprabhu informed him that Mukunda was unqualified to receive His darsana because Mukunda associated with other sampradayas and shared the sentiments of those sampradayas. His mind and devotional service were unsteady. He was khada jathiya, because sometimes he held a straw (khada) in his teeth and sometimes he beat with a stick (jathi). To deny the supremacy of devotional service is like beating the Lord’s body with a stick. On hearing this, Mukunda resolved to give up his body on that very day and requested Srivasa to ask Mahaprabhu whether he would ever get His darsana. When Mukunda was informed that he would get the Lord’s darsana after ten million lifetimes, he forgot himself in ecstasy and began to dance. Then Mahaprabhu called him by His side and forgave all his offenses. Accepting His own defeat, the Lord said, “I eternally reside on the tongue of Mukunda.” Thereafter Mukunda condemned himself for being devoid of devotional service and narrated the glories of devotional service and the formidable consequences of nondevotional life by citing his own example. Feeling embarrassed on seeing the repentant mood of Mukunda, Visvambhara glorified the supremacy of devotional service, declared that He is the only destroyer of one’s fruitive bondage resulting from the karma-kanda mentioned in the Vedas, described the misfortune of the nondevotee washerman of Mathura, and then awarded Mukunda the benediction that he would sing for the Lord in all His incarnations. Although Mahaprabhu regularly manifested various pastimes at the house of Srivasa, the unfortunate fruitive workers, mental speculators, and sense enjoyers, who were devoid of devotional service, did not get the opportunity to see those pastimes. Only Lord Caitanya’s servants were qualified by the influence of their devotional service to see those pastimes. The prime example was the servants and maidservants of Srivasa. Lord Caitanya’s pastimes are eternal, and those who receive His mercy see them even today. By displaying His various forms according to the desires of His devotees, Mahaprabhu revealed that He is the source of all incarnations.

Mahaprabhu then distributed the remnants of His flower garland and chewed betel nuts to the devotees. Narayani, the niece of Srivasa, received the last portion of the Lord’s remnants. That is why Narayani is famous in Vaisnava society as “the recipient of Mahaprabhu’s remnants.” Even though she was only a young girl, by the order of the Lord she cried in ecstatic love for Krsna. Thereafter the author concludes this chapter by singing the glories of Sriman Nityananda.
mora bandhuya gaura-guna-nidhiya
O my dear friend, Gaura, the ocean of transcendental qualities!
The word bandhuya is the affectionate local word for bandhu, or “friend.” The phrase guna-nidhiya is a affectionate local way of saying guna-nidhi, or “ocean of qualities.” As the inhabitants of Srihatta in Bangladesh are addressed as Siletiya and the inhabitants of Calcutta are addressed as Kalkatiya, these are similar examples of poetic language.

Text 1
jaya jaya mahaprabhu sri-gaurasundara
jaya jaya nityananda anadi-isvara//CB, Madhya 10.001//
TRANSLATION
All glories to Mahaprabhu, Sri Gaurasundara! All glories to Nityananda, the primeval Lord!

Text 2
hena-mate prabhu sridharere vara diya“
nada nada nada” bale mastaka dhulaiya//CB, Madhya 10.002//
TRANSLATION
In this way the Lord awarded benediction to Sridhara and then began to roll His head while saying, “Nada, Nada, Nada.”

Text 3
“ye magilun, ta’ pailun” balaye acarya
prabhu bale,—“acarya! magaha nija karya” //CB, Madhya 10.003//
TRANSLATION
The Lord said, “O Acarya, ask for what You desire.” Advaita Acarya replied, “I already received what I asked for.”
COMMENTARY
When Mahaprabhu requested Advaita Acarya to ask for His cherished desire, Advaita Prabhu said, “I have received whatever I prayed for.”

Text 4
hunkara karaye jagannathera nandana
hena sakti nahi karo balite vacana//CB, Madhya 10.004//
TRANSLATION
The son of Jagannatha Misra roared loudly. No one had the ability to speak before Him.

Text 5
maha-parakasa prabhu visvambhara raya
gadadhara yogaya tambula prabhu khaya//CB, Madhya 10.005//
TRANSLATION
As Lord Visvambhara manifested His maha-prakasa pastimes, Gadadhara offered betel nuts, which the Lord ate.

Text 6
dharani-dharendra nityananda dhare chatra
sammukhe advaita-adi saba mahapatra//CB, Madhya 10.006//
TRANSLATION
Nityananda, who holds the universes on His head, held an umbrella over the Lord’s head. Exalted personalities headed by Advaita stood in front.
COMMENTARY
The phrase dharani-dharendra refers to Lord Sesa. He is the plenary portion of Nityananda. In the Caitanya-caritamrta (Adi 5.117, 123-124) it is stated: “That same Lord Visnu, in the form of Lord Sesa, holds the planets upon His heads. He serves Lord Krsna, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne. He is thus called Lord Sesa, for He has attained the ultimate end of servitude to Krsna. He takes many forms for the service of Krsna, and thus He serves the Lord.” (See Srimad Bhagavatam 5.17.21, 5.25.2, and 10.3.49)

Text 7
murarire ajna haila,—“mora rupa dekha”
murari dekhaye raghunatha parateka//CB, Madhya 10.007//
TRANSLATION
The Lord ordered Murari, “Behold My form!” and Murari saw the Lord as Ramacandra.

Text 8
durva-dala-syama dekhe sei visvambhara
virasane vasiyache maha-dhanur-dhara//CB, Madhya 10.008//
TRANSLATION
He saw Visvambhara was dark like fresh grass, and He sat in the virasana posture as a powerful archer.

Text 9
janaki-laksmana dekhe vamete, daksine
caudike karaye stuti vanarendra-gane//CB, Madhya 10.009//
TRANSLATION
He saw Sita and Laksmana on the Lord’s left and right. The leaders of the monkeys were offering prayers in the four directions.

Texts 10-11
apana prakrti vase ye hena vanara
sakrt dekhiya murcha paila vaidya-vara

murchita haiya bhume murari padila
caitanyera phande gupta murari rahila//CB, Madhya 10.009//
TRANSLATION
Murari realized that he was also one of the monkeys. Seeing the Lord face to face, the best of the doctors lost consciousness. As he lost consciousness, he fell to the ground in Lord Caitanya’s trap.

Text 12
daki’ bale visvambhara,—“arere vanara
pasarili, tore podaila sita-cora//CB, Madhya 10.012//
TRANSLATION
Visvambhara exclaimed, “O monkey, you forgot how Ravana, who stole Sita, burned you.
COMMENTARY
“Ravana, who stole Sita, burned your face.”

Text 13
tui tara puri pudi’ kaili vamsa-ksaya
sei prabhu ami, tore dila paricaya//CB, Madhya 10.013//
TRANSLATION
“You burnt his entire city and subdued his dynasty. I tell you, I am thatLord.
COMMENTARY
The phrase tara puri refers to the city of Lanka.

Text 14
utha utha murari, amara tumi prana
ami—sei raghavendra, tumi—hanuman//CB, Madhya 10.014//
TRANSLATION
“O Murari, get up, get up. You are My life. I am that Ramacandra, and you are Hanuman.

Text 15
sumitra-nandana dekha tomara jivana
ya’re jiyaile ani’ se gandamadana//CB, Madhya 10.015//
TRANSLATION
“See your life and soul, the son of Sumitra. You brought Gandamadana Hill to revive His life.

Text 16
janakira carane karaha namaskara
ya’ra duhkha dekhi’, tumi kandila apara”//CB, Madhya 10.016//
TRANSLATION
“Offer your obeisances at the feet of Sita, whose distress made you cry profusely.”

Text 17
caitanyera vakye gupta caitanya pailadekhiya
sakala preme kandite lagila//CB, Madhya 10.017//
TRANSLATION
Upon hearing Lord Caitanya’s words, Murari regained his consciousness. Seeing that manifestation, he began to cry in love.

Text 18
suska kastha drave suni’ guptera krandana
visese dravila saba bhagavata-gana//CB, Madhya 10.018//
TRANSLATION
Upon hearing Murari Gupta cry, even dry wood melted, and the hearts of the devotees especially melted.

Text 19
“ye tomara abhimata, magi laha vara”
punar api murarire bale visvambhara//CB, Madhya 10.019//
TRANSLATION
Visvambhara again said to Murari, “Ask for any benediction you desire.”

Text 20
murari balaye,—“prabhu ara nahi cana
hena kara prabhu yena tora guna gana//CB, Madhya 10.020//
TRANSLATION
Murari replied, “O Lord, I do not want anything. Simply allow me to sing Your glories.

Text 21
ye-te thani prabhu kene janma nahi mora
tathai tathai yena smrti haya tora//CB, Madhya 10.021//
TRANSLATION
“O Lord, I may take birth anywhere, but wherever I take birth let me always remember You.

Text 22
janma janma tomara ye saba prabhu—dasa
ta sabara sange yena haya mora vasa//CB, Madhya 10.022//
TRANSLATION
“Let me reside in the association of Your servants birth after birth.

Texts 23-24
tumi prabhu, muni dasa—iha nahi yathahena
satya kara prabhu, na pheliha tatha

saparsade tumi yatha kara avatara
tathai tathai dasa haiba tomara” //CB, Madhya 10.022//
TRANSLATION
“O Lord, do not put me in a condition in which You are not my master and I am not Your servant. May I remain Your servant wherever You and Your associates incarnate.”
COMMENTARY
As Mahaprabhu was about to award Murari a benediction, Murari said, “I have no desire other than Your service, birth after birth. May I not forget You and fall into some other state in any lifetime. May I be able to serve You in every lifetime. May my intelligence not be diverted from Your service.” In the Mukunda-mala stotra (3, 5-6, 24-25) it is stated: “O Lord Mukunda! I bow down my head to Your Lordship and respectfully ask You to fulfill this one desire of mine: that in each of my future births I will, by Your Lordship’s mercy, always remember and never forget Your lotus feet. O my Lord! I have no attachment for religiosity, or for accumulating wealth, or for enjoying sense gratification. Let these come as they inevitably must, in accordance with my past deeds. But I do pray for this most cherished boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet. O Lord, killer of the demon Naraka! Let me reside either in the realm of the demigods, in the world of human beings, or in hell, as You please. I pray only that at the point of death I may remember Your two lotus feet, whose beauty defies that of the lotus growing in the Sarat season. O Madhava, please do not let me even glance at those whose pious credits are so depleted that they have no devotion for Your lotus feet. Please do not let me be distracted from listening to the worthy narrations of Your pastimes and become interested in other topics. Please, O Lord of the universe, let me pay no attention to those who avoid thinking of You. And let me never be unable to serve You in some menial way, birth after birth. O enemy of Madhu and Kaitabha, O Lord of the universe, the perfection of my life and the most cherished mercy You could show me would be for You to consider me the servant of the servant of the servant of the servant of the servant of the servant of Your servant.” In the Srimad Bhagavatam (7.10.6) it is stated:
aham tv akamas tvad-bhaktas
tvam ca svamy anapasrayah
nanyathehavayor artho
raja-sevakayor iva
“O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no need of our being anything other than master and servant. You are naturally my master, and I am naturally Your servant. We have no other relationship.” The great devotee Hanuman prayed:
bhava-bandha-cchide tasyai
sprhayami na muktaye
bhavan prabhur aham dasa
iti yatra vilupyate
“I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost.” Similarly, in the Narada-pancaratra it is stated:
dharmartha-kama-moksesu neccha mama kadacana
tvat-pada-pankajasyadho jivitam diyatam mama
“I do not want any one of the four desirable stations—religiosity, economic development, sense gratification and liberation. I simply want to engage as a servant of the lotus feet of the Lord.” In the Siksastaka it is stated:
na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life, birth after birth.” In the Visnu Purana it is said:
natha yoni-sahasresu yesu yesu vrajamy aham
tesu tesv acyuta bhaktir acyutastu sada tvayi
“O my Lord, even if I wander throughout the universe in thousands of different species of life, may I always have unflinching devotion to You.”

Text 25
prabhu bale,—“satya satya ei vara dila”
maha maha jaya-dhvani tata-ksane haila//CB, Madhya 10.025//
TRANSLATION
When the Lord said, “I certainly grant you this benediction,” a tumultuous vibration of “Jaya! Jaya!” immediately arose.

Text 26
murarira prati saba-vaisnavera prita
sarva-bhute krpalutamurari-carita//CB, Madhya 10.026//
TRANSLATION
All the Vaisnavas had great affection for Murari, who was by nature merciful to all living entities.

Text 27
ye-te sthana murarira yadi sanga haya
sei sthana sarva-tirtha-sri-vaikuntha-maya//CB, Madhya 10.027//
TRANSLATION
If Murari was associated with any place, that place became as sanctified as Vaikuntha.

Text 28
murarira prabhava balite sakti ka’ra
murarira vallabha—prabhu sarva avatara//CB, Madhya 10.028//
TRANSLATION
Who can describe the glories of Murari? In every incarnation, the Lord was the dear friend of Murari.

Texts 29-30
thakura caitanya bale,—“suna sarva-jana
sakrt murari-ninda kare yei-jana

koti-ganga-snane ta’ra nahika nistara
ganga-hari-name tare kariba samhara//CB, Madhya 10.029-30//
TRANSLATION
Lord Caitanya said, “Listen, everyone, anyone who blasphemes Murari will not be delivered even if he takes millions of baths in the Ganges. Neither the Ganges nor the holy names of Hari will nullify his sins.
COMMENTARY
In order to remove the sinful mentality of those proud persons who are envious of the devotees and who blaspheme the devotees while considering themselves “engaged in taking bath in the Ganges and in chanting the names of Hari,” Mahaprabhu said, “If a person knowingly or unknowingly blasphemes a devotee constantly engaged in the service of the Lord like Murari and becomes envious of the devotees by claiming to have taken shelter of hari-nama and the Ganges, then the Ganges and the holy names destroy such a sinful person rather than award him any benefit.” Even today the place of Murari Gupta is found in Sridhama Mayapur in the tract of land between the residential areas of the Moslems and the Hindus. Those proud persons who blaspheme Murari Gupta by expressing hatred for the present pathetic condition of his place show disrespect for the dhama and cannot obtain any benefit from the waters that have emanated from the feet of Visnu. The syllables of Lord Hari’s holy names (namaparadha) that they have received from their unauthorized gurus vanquish such people by converting them into sense enjoyers birth after birth. Envy of Vaisnavas produces such a formidable poisonous result. Such people commit sinful activities on the strength of the holy names and, as offenders of the holy names, they fall into the jaws of death. If such people take bath in the waters of the Ganges ten million times, they will not be delivered. This is Sri Gaurasundara’s instruction and words of chastisement towards the averse living entities. In the Dvaraka-mahatmya it is said:
pujito bhagavan visnur janmantara-satair api
prasidati na visvatma vaisnave capamanite
“Lord Hari, the Supersoul of the entire universe, is never pleased with the miscreant who insults a Vaisnava, even if he has worshiped Visnu for hundreds of births.” See also the purport to Adi-khanda (16.169).

Text 31
`murari’ vaisaye gupte ihara hrdaye
eteke `murari-gupta’ nama yogya haye”//CB, Madhya 10.031//
TRANSLATION
“Lord Murari resides in his heart gupte, or secretly, therefore his name, `Murari Gupta’ is quite appropriate.”
COMMENTARY
Lord Murari (Sri Caitanyadeva) always resides gupta-bhave, or secretly, in the heart of Murari Gupta, therefore the devotee Murari is addressed as “Murari Gupta.” Lord Murari never resides gupta-bhave, or secretly, within the bodies of those so-called “Muraris” who are envious of devotional service and who are traversing the road to hell by thinking of themselves as “Murari Guptas;” they only make a show of Lord Murari’s presence within their hearts. But actually Lord Murari remains far from their hearts while inducing them to hanker after gold, women, and fame. The desire of Sri Gaurasundara is to chastise such persons. Those who are averse to and bereft of the service of Murari would rather chew betel nuts themselves than offer them to the Lord. Being controlled by intoxicants, they can never become servants of Murari Gupta. Those who at present mistakenly accept the author of Amiya Nimai-carita as “an incarnation of Murari Gupta” with the evil intention of advertising themselves as “incarnations of Sri Gauranga” gain nothing but offenses.

Text 32
murarire krpa dekhi’ bhagavata-gana
prema-yoge `krsna’ bali karena rodana//CB, Madhya 10.032//
TRANSLATION
On seeing the Lord’s mercy on Murari, all the exalted devotees cried in love while chanting the names of Krsna.

Text 33
murarire krpa kaila sri-caitanya raya
iha yei sune, sei prema-bhakti paya//CB, Madhya 10.033//
TRANSLATION
Anyone who hears the narration of Lord Caitanya bestowing mercy on Murari attains loving devotional service.

Text 34
murari-sridhara kande sammukhe padiya
prabhu o tambula khaya garjiya garjiya//CB, Madhya 10.034//
TRANSLATION
The Lord roared and ate betel nuts as Murari and Sridhara cried in front of Him.

Text 35
haridasa prati prabhu sadaya haiya“
more dekha haridasa”bale daka diya//CB, Madhya 10.035//
TRANSLATION
Thereafter the Lord mercifully called Haridasa and said, “O Haridasa, behold My form!

Text 36
“ei mora deha haite tumi mora bada
tomara ye jati, sei jati mora dadha//CB, Madhya 10.036//
TRANSLATION
“You are more dear to Me than My own body. I certainly belong to the same caste as you.
COMMENTARY
Mahaprabhu said to Haridasa, “Some people may consider your non-Hindu body as inferior to My brahmana body, but their vision is defective. I say with conviction that there is no difference between your caste and My caste. Rather, your body is superior to My body in all respects.” Modern Hindus consider their bodies superior to the bodies of the Yavanas. Being intoxicated with pride over their respective castes, such atheistic Hindus consider the Lord’s devotees born in any caste as inferior. Their process of reasoning is extremely faulty. The material body of an embodied soul who is constantly engaged in the service of the Lord may from mundane vision apparently resemble the body of low-caste
person, but such a mentality is offensive. Persons whose bodies consist of blood and semen are eager to establish their supremacy on the basis of their Hindu or non-Hindu considerations. They develop such considerations because they are indifferent towards the resolute worship of Lord Hari. The sinful Yavanas or the so-called pious Hindus establish their superiority on the basis of their worldly considerations. Being controlled by such considerations, they blaspheme the Vaisnavas and traverse the path to hell without any tangible gain. In Caitanya-caritamrta (Antya 4.192-193) it is stated:
diksa-kale bhakta kare atma-samarpana
sei-kale krsna tare kare atma-sama
sei deha kare tara cid-ananda-maya
aprakrta-dehe tanra carana bhajaya
“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Krsna accepts him to be as good as Himself. When the devotee’s body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord.” In the Sarartha-darsini commentary on Srimad Bhagavatam (5.12.11) it is stated: “Just as a piece of iron becomes gold by contact with a touchstone, the material body and senses of a person become spiritual in the association of devotional service…In order to exhibit the glories of devotional service, the Supreme Lord, by His inconceivable potencies, mysteriously manifests the transcendental body, senses, and mind of a devotee and mysteriously destroys his false body and senses. The purport of saying `mysteriously’ is that people who are blind to the truth identify a Vaisnava with his previous material designations without realizing his actual identity and consider his body as a mortal bag of bones and flesh and thus commit offenses at his feet.” In the Upadesamrta (6) it is stated:
drstaih svabhava-janitair vapusas ca dosair
na prakrtatvam iha bhakta janasya pasyet
gangambhasam na khalu budbuda-phena-pankair
brahma-dravatvam apagacchati nira-dharmaih
“Being situated in his original Krsna conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee’s having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.” In the Brhad-bhagavatamrta (2.3.139) it is stated:
bhaktanam sac-cid-ananda rupesv angendriyatmasu
ghatate svanurupesu vaikunthe ‘nyatra ca svatah
In other words, whether a devotee lives in Vaikuntha or anywhere else, his sac-cid-ananda body appropriate for the Lord’s service is spontaneously manifest. By the awakening of devotional service his material body born of five gross elements transforms into sac-cidananda. The birth and death of such a body is exactly like the appearance and disappearance of the Supreme Lord’s sac-cid-ananda body. Those who consider the appearance and disappearance of the devotees and the Supreme Lord to be like the birth and death of conditioned souls, who are forced to accept the fruits of their karma, repeatedly suffer material miseries rather than obtain liberation.

Text 37
papistha yavane toma yata dila duhkha
taha sanarite mora vidaraye buka//CB, Madhya 10.037//
TRANSLATION
“When I remember how much distress the Yavanas gave you, My heart breaks.
COMMENTARY
Under the control of greed, human beings begin to act whimsically. As a result, they often commit sinful activities. When they lack the propensity to serve the worshipable object, they invite various forms of piety and impiety in the kingdom of enjoyment. It is the nature of sinful persons to oppose liberated souls. Pious persons neither attack the conceptions of the liberated souls nor do they accept them. That is why liberated souls are always compassionate on the conditioned souls. But when a materialist who is engaged in pious and sinful activities tries to cause pain to the devotees of the Lord, the devotees do not desire to retaliate like ordinary karmis. As a result, such sinful persons become more and more entangled in miseries. This makes the hearts of the devotees compassionate for those sinful persons, and since the devotees’ worship is disturbed, the Supreme Lord also feels distressed for those devotees.

Texts 38-39
suna suna haridasa tomare yakhane
nagare nagare mari vedaya yavane

dekhiya tomara duhkha cakra dhari’ kare
namilun vaikuntha haite saba katibare//CB, Madhya 10.037//
TRANSLATION
“Listen, Haridasa. When the Yavanas beat you in the various villages, I saw your distress and descended from Vaikuntha with the disc in My hand in order to cut everyone to pieces.
COMMENTARY
By the will of the Lord, various laws are current in this material world. The fruitive workers discuss those laws of God. Worldly happiness and distress or reward and punishment of persons who are forced to enjoy the fruits of their karma are directed by the general laws of God. But the gravity of the offenses committed by persons who are envious of the Lord’s devotees is so great and beyond the general laws that the Supreme Lord personally judges them. In this regard one should discuss the topics concerning Maharaja Ambarisa described in the Ninth Canto of the Srimad Bhagavatam.

Text 40
prananta kariya toma mare ye-sakala
tumi mane cinta’ taha sabara kusala//CB, Madhya 10.040//
TRANSLATION
“Yet you desired the well-being of those who almost tortured you to death.
COMMENTARY
In this world a person dies when he faces the highest degree of misery. Being induced by their sinful propensities, the miscreants gratify their senses by giving as much distress to the devotees of the Lord as they can. But since Thakura Haridasa was not so eager for sensual happiness and always endeavored to please the senses of the Lord, he did not notice his own distress. Moreover, in order to remove the sinful propensities of those who endeavored to give him trouble, he mentally prayed for their benefit. The tolerance of the Lord’s devotee is so great that even if someone desires his inauspiciousness, rather than taking revenge he prays in such a way that the sinner obtains auspiciousness. Just as a philanthropist gets mercy and support from ordinary people, those miscreants received compassion from Thakura Haridasa.

Text 41
apane marana khao, taha nahi dekha
takhana o ta-sabare bhala mane dekha//CB, Madhya 10.041//
TRANSLATION
“You ignored how severely you were beaten and desired their well-being.

Texts 42-44
tumi bhala cintile na karon muni bala
mora cakra toma lagi’ haila viphala

katite na paron tora sankalpa lagiyatora
prsthe padon tora marana dekhiya

tohara marana nija ange kari lana
ei tara cihna ache, micha nahi kana//CB, Madhya 10.041//
TRANSLATION
“When you desired their benefit, I was unable to use My power against them. My disc became powerless because of you. Due to your resolve, I could not sever their heads. When I saw how severely they were beating you, I covered your back. I then took the beating on My own body. Here are the marks. I am not speaking a lie.
COMMENTARY
Since Thakura Haridasa desired benefit for those envious miscreants, even though the Lord was angry at them He could not award them suitable punishment due to the Thakura’s prayer. Therefore in order to protect His devotee the Supreme Lord personally accepted the blows of the envious persons’ weapons.

Text 45
yeba gauna chila mora prakasa karite
sighra ailun tora duhkha na paron sahite//CB, Madhya 10.045//
TRANSLATION
“Besides the other indirect reasons that made Me appear, I came quickly because I could not tolerate your distress.
COMMENTARY
Sri Gaurasundara directly checked the envious persons’ attack on Haridasa Thakura and indirectly revealed His affection for His devotees by exhibiting the pastime of expressing inability to tolerate His devotee’s distress.

Text 46
tomare cinila mora `nada’ bhala mate
sarva-bhave more bandi karila advaite”//CB, Madhya 10.046//
TRANSLATION
“My Nada properly recognized you, for Advaita has completely bound Me with His love.”
COMMENTARY
Advaita Prabhu properly recognized Thakura Haridasa. Advaita Prabhu is Lord Sri Caitanyadeva’s special opulence. Being compelled by the service of Advaita Prabhu, the Lord is bound to Him in all respects.

Text 47
bhakta badaite se thakura bhala jane
ki na bale, ki na kare bhaktera karane//CB, Madhya 10.047//
TRANSLATION
The Lord is expert in glorifying His devotees. What is there that He does not say or do for the sake of His devotees?
COMMENTARY
There is no activity that the Supreme Lord does not do nor any words He does not speak in order to spread the glories of His devotees. Since the Supreme Lord is omniscient, only He is capable of performing extraordinary activities.

Text 48
jvalanta anala prabhu bhakta lagi’ khaya
bhaktera kinkara haya apana icchaya//CB, Madhya 10.048//
TRANSLATION
For the sake of His devotees the Lord eats blazing fire, and out of His sweet will He becomes their servant.
COMMENTARY
Lord Krsna once swallowed fire when, after leaving their cows for grazing in the Munja forest, the cowherd boys engaged in playing and a blazing forest fire surrounded them on all sides. At that time the cowherd boys took shelter of Sri Krsna, who out of affection for His devotees, swallowed the entire blazing fire in a moment. (See Srimad Bhagavatam, Tenth Canto, Chapter Nineteen.) Examples of the Lord becoming the servant of His devotees such as when He became the messenger of the Pandavas and the charioteer of Arjuna are found in the scriptures.

Text 49
bhakta bai krsna ara kichui na jane
bhaktera samana nahi ananta bhuvane//CB, Madhya 10.049//
TRANSLATION
Lord Krsna does not know anything other than His devotees. In all the universes there is nothing He considers equal to His devotees.
COMMENTARY
In this regard one should discuss Bhagavad-gita (9.21) and Srimad Bhagavatam (9.4.63-66, 68 and 10.86.59).

Text 50
hena krsna-bhakta-name na paya santosa
sei saba papire lagila daiva-dosa//CB, Madhya 10.050//
TRANSLATION
Anyone who is not pleased by hearing the names of such devotees of Krsna is sinful and cursed by the laws of providence.

Text 51
bhaktera mahima bhai dekha caksu bhari’
ki balila haridasa-prati gaurahari//CB, Madhya 10.051//
TRANSLATION
O brothers, behold the glories of the devotees to the full satisfaction of your eyes, and hear what Gaurahari said to Haridasa.

Texts 52-55
prabhu-mukhe suni’ maha-karunya-vacana
murchita padila haridasa tata-ksana

bahya dure gela bhumi-tale haridasa
anande dubila, tilardheka nahi svasa

prabhu bale,—“utha utha mora haridasa
manoratha bhari’ dekha amara prakasa”

bahya pai’ haridasa prabhura vacane
kotha rupa-darasana—karaye krandane//CB, Madhya 10.052-55//
TRANSLATION
After hearing those most compassionate words from the mouth of the Lord, Haridasa immediately fell unconscious to the ground. As he lost external consciousness and merged in the ocean of ecstasy, his breathing completely stopped. The Lord then said, “Get up! Get up! My dear Haridasa. See My manifestation to the satisfaction of your heart.” Haridasa regained his external consciousness by the words of the Lord, yet he cried so profusely that he could not see the Lord’s form.
COMMENTARY
On hearing the glories of the devotees from the mouth of Mahaprabhu, Haridasa became overwhelmed with ecstasy and fell unconscious to the ground. Mahaprabhu then helped him regain his external consciousness and ordered him to see His maha-prakasa pastimes. By the words of the Lord, Haridasa concealed his internal mood and came back to his external senses. As he cried, he then began to consider where he should see the Lord’s manifestation. The sentiments that one develops when one is on the transcendental platform do not remain present on returning to the external platform. In the external world one perceives everything in terms of enjoyer and the enjoyed, but in the internal world one perceives only the object of service and the servants. The self-realized liberated soul is capable of perceiving the Supreme Lord, and the Supreme Lord displays His worshipable form to him.

Text 56
sakala angane padi’ gadagadi yaya
maha-svasa vahe ksane, ksane murcha paya//CB, Madhya 10.056//
TRANSLATION
Haridasa rolled about the entire courtyard. One moment he breathed heavily, and the next moment he lost consciousness.

Text 57
mahavesa haila haridasera sarire
caitanya karaye sthira—tabu nahe sthire//CB, Madhya 10.057//
TRANSLATION
Haridasa was overwhelmed with ecstasy. Although Lord Caitanya tried to pacify him, he could not remain calm.
COMMENTARY
The word mahavesa is used to indicate that when Haridasa lost his external consciousness, his internal symptoms awakened. In worldly language the word avesa refers to external bodily conceptions, but from the transcendental point of view it refers to the living entities’ eternal characteristics.

Text 58
“bapa visvambhara, prabhu, jagatera natha
patakire kara krpa, padila tomata//CB, Madhya 10.058//
TRANSLATION
“My dear Visvambhara, O Lord of the universe, please be merciful to this sinful person. I fall at Your feet.
COMMENTARY
While offering prayers to Mahaprabhu, Thakura Haridasa said, “O Jagannatha, O maintainer of the universe, O father of the universe. You are entrusted with the responsibility of bestowing mercy on a sinful person like me.”

Text 59
nirguna adhama sarva-jati bahiskrta
muni ki baliba prabhu tomara carita?//CB, Madhya 10.059//
TRANSLATION
“I have no good qualities. I am a fallen outcaste. How can I possibly describe Your glories?
COMMENTARY
“O Lord, how will I be able to describe Your pastimes? I am neither a high-class nor middle-class person in society; I am simply fallen. I am not enriched with any material qualities. I am bereft of all good qualities. I do not belong to any of the Aryan castes. Therefore I have no qualification whatsoever to describe Your qualities.”

Text 60
dekhile pataka, more parasile snana
muni ki baliba prabhu tomara akhyana?//CB, Madhya 10.060//
TRANSLATION
“If one sees me, he becomes sinful. If one touches me, he should take bath. How then can I glorify Your topics?
COMMENTARY
“I am a sinful person. No pious person should see me, or that person will more or less be touched by sin. I am an untouchable. If anyone touches me, he should take bath to purify himself. I am such an unqualified person that I am not capable of offering prayers to You.”

Texts 61-62
eka satya kariyacha apana-vadane
ye jana tomara kare carana-smarane

kita-tulya haya yadi—ta’re nahi chada
ihate anyatha haile narendrere pada?//CB, Madhya 10.060//
TRANSLATION
“You have personally declared that You will never forsake anyone who remembers Your lotus feet, even if he is as insignificant as an insect. But you forsake the greatest kings if they do not remember Your lotus feet.
COMMENTARY
“You do not forsake even the most insignificant living entity, but You diminish the prowess of great kings who are situated on the topmost platform of respect.”

Text 63
ei bala nahi mora—smarana-vihina
smarana karile matra rakha tumi dina//CB, Madhya 10.063//
TRANSLATION
“These words do not apply to me, however, for I do not remember You. You protect even a fallen soul if he simply remembers You.
COMMENTARY
“If a fallen soul remembers You, You give him shelter. But I am unable to remember You.”

Texts 64-65
sabha-madhye draupadi karite vivasana
anila papistha duryodhana-duhsasana

sankate padiya krsna toma sanarila
smarana-prabhave tumi vastre pravesila//CB, Madhya 10.063//
TRANSLATION
“Once the sinful brothers Duryodhana and Duhsasana brought Draupadi to disrobe her in the royal assembly. Finding herself in that dangerous condition, she remembered You. By the influence of her remembrance, You entered into her cloth.
COMMENTARY
See Mahabharata (Sabha 68.41-48).

Text 66
smarana-prabhave vastra haila ananta
tathapiha na janila se saba duranta//CB, Madhya 10.066//
TRANSLATION
“As a result of her remembrance the cloth became unlimited, yet those miscreants did not understand why.

Text 67
kona-kale parvatire dakinira gane
vediya khaite kaila tomara smarane//CB, Madhya 10.067//
TRANSLATION
“One time, when Parvati was surrounded by witches, she remembered You as they were about to devour her.

Text 68
smarana-prabhave tumi avirbhuta hana
karila sabara sasti vaisnavi tariya//CB, Madhya 10.068//
TRANSLATION
“By the influence of her remembrance, You appeared to chastise those witches and deliver that great Vaisnavi.

Text 69
hena toma-smarana-vihina-muni papa
more tora carane sarana deha, bapa//CB, Madhya 10.069//
TRANSLATION
“But I am so sinful that I cannot remember You, therefore, My dear Lord, please give me shelter at Your lotus feet.

Texts 70-72
visa, sarpa, agni, jale, pathare bandhi
yaphelila prahlade dusta hiranya dhariya

prahlada karila tora carana-smarana
smarana-prabhave sarva duhkha-vimocana

ka’ro va bhangila danta, ka’ro tejo-nasa
smarana-prabhave tumi haila prakasa//CB, Madhya 10.070-72//
TRANSLATION
“Although the sinful Hiranyakasipu tortured Prahlada by giving him poison, throwing him to the snakes, throwing him into the fire, and throwing him bound to a rock into the water, Prahlada simply remembered Your lotus feet and was delivered from all those calamities by the influence of that remembrance. Some lost their teeth and some lost their prowess when You manifested by the influence of his remembrance.
COMMENTARY
In the Srimad Bhagavatam (7.5.43-44) it is stated: “Hiranyakasipu could not kill his son by throwing him beneath the feet of big elephants, throwing him among huge, fearful snakes, employing destructive spells, hurling him from the top of a hill, conjuring up illusory tricks, administering poison, starving him, exposing him to severe cold, winds, fire and water, or throwing heavy stones to crush him. When Hiranyakasipu found that he could not in any way harm Prahlada, who was completely sinless, he was in great anxiety about what to do next.” In this regard, one should also see the Visnu Purana, Part One, Chapters Eighteen to Twenty.

Texts 73-77
pandu-putra sanarila durvasara bhaye
aranye pratyaksa haila haiya sadaye

`cinta nahi yudhisthira, hera dekha ami
ami diba muni-bhiksa, vasi’ thaka tumi’

avasesa eka saka achila handite
santose khaila nija sevaka rakhite

snane saba rsira udara maha-phule
sei mata saba rsi palailadare

smarana-prabhave pandu-putrera mocana
e saba kautuka tora smarana-karana//CB, Madhya 10.063-77//
TRANSLATION
“In fear of Durvasa, the sons of Pandu remembered You in the forest, and You appeared before them out of compassion. You then said, `Do not worry, Yudhisthira, for I am here. I will give alms to the sages. You sit and watch.’ In order to protect Your servants, You happily ate the last piece of vegetable from the pot. As a result, the sages’ stomachs became filled as they took bath, so they immediately ran away out of fear. The sons of Pandu were thereby delivered by the influence of remembering You. All these wonderful incidents were the result of remembering You.
COMMENTARY
See Mahabharata, Vana-parva, Chapter 262.

Text 78
akhanda smarana—dharma, inha sabakara
teni citra nahe, iha sabara uddhara//CB, Madhya 10.078//
TRANSLATION
“The characteristic of these personalities was to constantly remember You. Therefore it is not at all wonderful that they were delivered.
COMMENTARY
Devotional service alone is the eternal supreme occupational duty. It is applicable to and beneficial for everyone. Nondevotional activities such as karma, jnana, yoga, austerity, and vows are known as inferior religious principles because they are temporary. Sectarianism and narrowmindedness are the two trademarks of these inferior religious systems. The Supreme Lord is the only object of worship, therefore He delivers everyone by manifesting His various pastimes. This is His unique quality.

Texts 79-81
ajamila smaranera mahima apara
sarva-dharma-hina taha bai nahi ara

duta-bhaye putra-snehe dekhi’ putra-mukha
sanarila putra-name narayana-rupa

sei sanarane saba khandila apada
teni citra nahe bhakta-smarana-sampad//CB, Madhya 10.079-81//
TRANSLATION
“The glories of Ajamila’s remembrance are unlimited, even though he did not engage in any religious duties. In fear of the Yamadutas, he affectionately looked at the face of his son and remembered the form of Narayana while calling out the name of his son. By that remembrance, all of his sinful reactions were vanquished. Therefore remembrance of You is the wealth of Your devotees.
COMMENTARY
“Because Ajamila gave up conceptions of Your illusory world, made Your actual form appear on the path of his remembrance, and disappointed the ajna-rudhi of sound vibration, his service attitude for the Supreme Lord was awakened. Ajamila was uniquely devoid of all religiosity. In fear of being captured by the Yamadutas, he uttered the name `Narayana’ while looking at the face of his son. Seeing his son’s inability and the prowess of the Yamadutas at that time, the topics and glories of the Supreme Lord appeared on the path of Ajamila’s remembrance. Although he uttered the name `Narayana’ for the purpose of calling his son, he was delivered from the attack of the Yamadutas due to the remembrance of the Supreme Lord that is invested in the name `Narayana.’ A devotee who is expert in worshiping the Supreme Lord is qualified to possess the wealth of remembering the Lord. Therefore there is no cause for astonishment in this.”

Text 82
hena tora carana-smarana-hina muni
tathapiha prabhu more na chadibi tuni//CB, Madhya 10.082//
TRANSLATION
“I am fully devoid of the remembrance of Your lotus feet, yet nevertheless, O Lord, do not forsake me.
COMMENTARY
“Ajamila was far away from You, yet he remembered You—I have no such qualification. But even though I remained bereft of Your remembrance after coming in direct contact with You, You did not abandon me. This is the proof of Your causeless mercy.”

Text 83
toma dekhibare mora kon adhikara?
eka bai prabhu kichu na cahiba ara”//CB, Madhya 10.083//
TRANSLATION
“What qualification do I have to see You? O Lord, I will ask You for only one thing, not more.”

Text 84
prabhu bale,—“bala bala—sakala tomara
tomare adeya kichu nahika amara”//CB, Madhya 10.084//
TRANSLATION
The Lord said, “Speak, speak. Everything is yours. There is nothing that I will not give you.”
COMMENTARY
When Haridasa humbly expressed his ineligibility and the Lord desired to give him a benediction, he prayed for only one benediction. In answer to this, the Lord ordered him to disclose his heart’s desire. The Lord further said, “There is nothing that I will hold back and not give you. Whatever I have is yours.”

Text 85
“muni alpa-bhagya prabhu karon bada asa
kara-yoda kari’ bale prabhu haridasa//CB, Madhya 10.085//
TRANSLATION
Haridasa folded his hands and said, “Although I am less fortunate, I have a great desire.

Text 86
tomara carana bhaje ye-sakala dasa
ta’ra avasesa yena haya mora grasa//CB, Madhya 10.086//
TRANSLATION
“May the remnants of the servants who worship Your lotus feet be my foodstuffs.
COMMENTARY
Haridasa said, “My only prayer is that I may sustain my life by eating the remnants of Sri Caitanya’s exalted devotees.” In the Caitanya-caritamrta (Antya 16.60) it is stated:
bhakta-pada-dhuli ara bhakta-pada-jala
bhakta-bhukta-avasesa——tina maha-bala
“The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.”

Text 87
sei se bhajana mora hau janma janma
sei avasesa mora—kriya-kula-dharma//CB, Madhya 10.087//
TRANSLATION
“Let this be my devotional service birth after birth. Let honoring these remnants be my only occupation and religious duty.
COMMENTARY
“I do not want liberation; rather let me be the servant of the Vaisnavas birth after birth, and may eating the Vaisnavas’ remnants be prominent amongst my duties. May I reside in the society of Vaisnavas, engage in activities befitting a Vaisnava, and accept the remnants of the Vaisnavas birth after birth. May my mind be never deviated by the desires of those who believe that the Vedic ritualistic ceremonies are their prescribed duties and who glorify the formal Vedic injunctions . Such desires are born of mundane false ego and are insignificant. The most important activity is to eat the remnants of the Vaisnavas.” Living entities bewildered by false ego become controlled by material desires due to their poor fund of knowledge, but by the mercy of Lord Caitanya no such temporary desires manifested in the heart of Thakura Haridasa. He was decorated with an abundance of humility as approved by the teachings of Sri Caitanyadeva. He became a reservoir of auspiciousness by being more humble than a blade of grass and gave up violent propensities by being more tolerant than a tree. He offered respect to everyone, but did not expect any respect for himself. In this way he followed in the footsteps of the Vaisnavas by constantly chanting the names of Krsna.

Text 88
tomara smarana-hina papa-janma mora
saphala karaha dasocchista diya tora//CB, Madhya 10.088//
TRANSLATION
“My life is sinful because I am devoid of remembrance of You. Please make my life successful by allowing me to eat the remnants of Your servants.
COMMENTARY
“Please make my life successful with the remnants of the Vaisnavas, for my life is sinful and devoid of remembrance of the Lord.” One who is qualified to be counted among the servants of the Lord is the topmost crest jewel among the brahmanas, who are masters of ordinary people.

Text 89
ei mora aparadha hena citte laya
mahapada cahon, ye mohara yogya naya//CB, Madhya 10.089//
TRANSLATION
“I think this is an offense on my part, for I have no qualification to ask for such an exalted position.
COMMENTARY
“I am greatly proud, therefore I am praying to You to achieve the unique wealth of becoming humbler than a blade of grass, more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respects to others. I have no qualification to achieve such a state. The position of being able to eat the remnants of the Vaisnavas is something that is cherished by personalities like Lord Brahma. Since I prayed for such a position, I feel like I have committed an offense.”

Text 90
prabhure, nathare mora bapa visvambhara
mrta muni, mora aparadha ksama kara//CB, Madhya 10.090//
TRANSLATION
“O my Lord, O master, O my dear Visvambhara. I am like a dead person. Please forgive my offense.
COMMENTARY
“O father, O Lord, O protector, O creator of the universe. I am a dead man, though I am breathing. In other words, I have no intelligence, therefore please forgive my offense.”
Text 91
sacira nandana, bapa, krpa kara more
kukkura kariya more rakha bhakta-ghare”//CB, Madhya 10.091//
TRANSLATION
“O son of Saci, O dear Lord, please be merciful to me. Kindly keep me in the house of a devotee as a dog.”
COMMENTARY
“As a landlord accepts animals like dogs as part of his household, engages them to protect his house, and rewards them with remnants of his food, similarly please put me in the house of a Vaisnava as part of Krsna’s household.”

Text 92
prema-bhakti-maya haila prabhu haridasa
punah punah kare kaku,—na puraye asa//CB, Madhya 10.092//
TRANSLATION
Haridasa Thakura became filled with love and devotion for the Lord. Although he repeatedly petitioned the Lord with humility, his desires remained unsatiated.

Texts 93-94
prabhu bale,—“suna suna mora haridasa
divaseko ye tomara sange kaila vasa

tilardheko tumi yara sange kaha kathase
avasya ama pabe, nahika anyatha//CB, Madhya 10.093-94//
TRANSLATION
The Lord said, “Listen, My dear Haridasa. Anyone who resides with you for even a day or speaks with you for even a moment will certainly achieve Me. There is no doubt about it.
COMMENTARY
After hearing Haridasa’s humble prayers, Mahaprabhu said, “You are a great personality situated on the topmost platform of this world. If someone lives with you as your servant for a day or if you mercifully converse with anyone for a short time, then that person is guaranteed to attain the lotus feet of the Lord.” Those persons who are favored by Sri Haridasa Thakura certainly obtain the service of Sri Caitanya. Others who are bereft of Sri Caitanya’s mercy have no qualification for becoming exalted devotees of Sri Caitanya.

Text 95
tomare ye kare sraddha, se kare amare
nirantara thaki ami tomara sarire//CB, Madhya 10.095//
TRANSLATION
“One who respects You, respects Me, for I constantly reside within your body.
COMMENTARY
Since a kanistha-adhikarihas no ability to discriminate between a devotee and a nondevotee, he faithfully worships the Deity form of the Supreme Lord with various ingredients. When further advanced, one observes a distinction between the Supreme Lord, the devotees, the ignorant, and the envious and thus worships the Supreme Lord by cultivating respectively for these four love, friendship, mercy, and neglect. He then sees the presence of the Supreme Lord within the hearts of the Lord’s devotees and offers Him respectful obeisances. By offering obeisances to the Lord, the Supreme Lord, who is worshiped by His devotees, is properly respected. One then receives the opportunity to accept instructions regarding the service of the Lord from the devotees of the Lord. Good fortune does not awaken for the kanistha-adhikari due to his narrow vision. By the influence of a Vaisnava’s association, a living entity’s aversion for the Supreme Lord and the devotees gradually diminishes. The living entity then becomes fully satisfied by serving the uttama-adhikaris and seeing the presence of the Supreme Lord in their hearts. Since Thakura Haridasa is situated in the exemplary position of a maha-bhagavata, persons who have firm faith in him actually possess unflinching faith in the Supreme Lord. In order to reveal this, the Lord said, “Those who are faithful to Thakura Haridasa are actually faithful to Me. The Supreme Lord is constantly served within the spiritual body of Haridasa. The body of a devotee is spiritual. Persons who are proud, offensive, and filled with material knowledge consider that the bodies of the Supreme Lord and His devotees are made of material elements and in this way they propitiate obtainment of the pangs of hell.”

Text 96
tumi-hena sevake amara thakurala
tumi more hrdaye bandhila sarva-kala//CB, Madhya 10.096//
TRANSLATION
“My glories are increased by a servant like you. You have eternally bound Me within your heart.
COMMENTARY
Mahaprabhu said, “I experience the transcendental happiness of Vaikuntha with devotees like Haridasa.” Ignorant people can understand Sri Caitanyadeva as Sri Krsna Caitanyadeva by the mercy of Haridasa. Being constantly absorbed in transcendental mellows, Thakura Haridasa has bound Sri Caitanyadeva within his heart in order to worship Him.

Text 97
mora sthane, mora sarva-vaisnavera sthane
vina aparadhe bhakti dila tore dane”//CB, Madhya 10.097//
TRANSLATION
“You have not committed any offense to Me or to any Vaisnava, therefore I am awarding you devotional service.”
COMMENTARY
“Haridasa, I am awarding you the qualification for executing devotional service. You will never commit any offense to Me or any Vaisnava. May you always remain free from offenses and continue to cultivate Krsna consciousness while residing on the platform of unflinching devotional service. May you always follow in the footsteps of Krsna’s devotees. Since you have not committed any offense to Me or any Vaisnava, I am bestowing on you the propensity for serving Krsna.”

Text 98
haridasa prati vara dilena yakhana
jaya jaya maha-dhvani uthila takhana//CB, Madhya 10.098//
TRANSLATION
As the Lord awarded this benediction on Haridasa, a tumultuous sound of “Jaya! Jaya!” arose.

Text 99
jati, kula, kriya, dhane kichu nahi kare
prema-dhana, arti vina na pai krsnere//CB, Madhya 10.099//
TRANSLATION
Good birth, noble family, pious activities, and material wealth cannot award one the treasure of love of God. Only by intense desire can one achieve Krsna.
COMMENTARY
If one is proud of family prestige he cannot develop devotional service to Krsna. One cannot achieve Krsna’s service by aristocracy, pious deeds, or immense wealth. Only by intense love for Krsna is Krsna obtained. Unless one has love for Krsna, he cannot become a devotee of Krsna,even if he is rich, aristocratic, or expert in fruitive activities. In the Padyavali it is stated:
Krsna-bhakti rasa-bhavita-mati kriyatam yadi kuto ‘pi labhyate.
tatra laulyam api mulyam ekalamjanma-koti-sukrtair na labhyate
“Pure devotional service in Krsna consciousness cannot be had even by performing pious activities for millions of lives. It can be attained only bypaying one price—that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.” In the Srimad Bhagavatam (1.8.26) it is stated:
janmaisvarya-sruta-sribhir
edhamana-madah puman
naivarhaty abhidhatum vai
tvam akincana-gocaram
“My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.” It is also stated in the Srimad Bhagavatam (10.60.14):
niskincana vayam sasvan
niskincana-jana-priyah
tasma tprayena na hy adhya
mam bhajanti su-madhyame
“We have no material possessions, and We are dear to those who similarly have nothing. Therefore, O slender one, the wealthy hardly ever worship Me.” The Srimad Bhagavatam (8.22.26) also states:
janma-karma-vayo-rupavidyaisvarya-
dhanadibhih
yady asya na bhavet stambhas
tatrayam mad-anugrahah
“If a human being is born in an aristocratic family or a higher status of life, if he performs wonderful activities, if he is youthful, if he has personal beauty, a good education and good wealth, and if he is nonetheless notproud of his opulences, it is to be understood that he is especially favored by the Supreme Personality of Godhead.”

Text 100
ye te kule vaisnavera janma kene nahe
tathapiha sarvottama sarva-sastre kahe//CB, Madhya 10.100//
TRANSLATION
“All the scriptures declare that a Vaisnava may be born in any family, but he is certainly situated in the topmost position.
COMMENTARY
A person who is engaged with love in the service of Visnu may take birth in any family, but this does not hamper the execution of his devotional service. All the scriptures declare that a Vaisnava is superior to a person who is intoxicated with pride resulting from birth, family, activities, and wealth. The eternal goal of a living entity is love for Krsna. When one is qualified in that love, material considerations like inferiority, superiority, and contradictions do not hinder him. In Srimad Bhagavatam (3.33.6-7) it is stated:
yan-namadheya-sravananukirtanad
yat-prahvanad yat-smaranad api kvacit
svado ‘pi sadyah savanaya kalpate
kutah punas te bhagavan nu darsanat

aho bata sva-paco ‘to gariyan
yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur
aryabrahmanucur nama grnanti ye te
“To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dogeaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.” In Srimad Bhagavatam (6.16.44) it is said:
na hi bhagavann aghatitam idam
tvad-darsanan nrnam akhila-papa-ksayah
yan-nama sakrc chravanat
pukkaso ‘pi vimucyate samsarat
“My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?” In Srimad Bhagavatam (7.9.9) it is stated:
manye dhanabhijana-rupa-tapah-srutaujastejah-
prabhava-bala-paurusa-buddhi-yogah
naradhanaya hi bhavanti parasya pumso
bhaktya tutosa bhagavan gaja-yutha-paya
“Prahlada Maharaja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.” In the Hari-bhakti-vilasa (10.127) it is stated:
na me ‘bhaktas catur-vedi
mad-bhaktah sva-pacah priyah
tasmai deyam tato grahyam
sa ca pujyo yatha hy aham
“Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respect should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.” In the Padma Purana (Svargakhanda, Chapter Twenty-four) it is stated:
pukkasahsvapaco vapi ye canye mleccha-jata
yahte ‘pi vandya mahabhaga hari padaika-sevakah
“Whether one is a pukkasah, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Sri Hari with pure devotion and serves Him with attachment, he is to be considered most fortunate and highly worshipable.” In the Padma Purana (Uttara-khanda, Chapter Thirty-nine) it is stated:
visnor ayam yato hy asit tasmad-vaisnava ucyate
sarvesam caiva varnanam vaisnavahsresthah ucyate
“One who is related to Visnu through devotion is known as a Vaisnava. A genuine Vaisnava is superior to all the varnas and is the best of all.” In the Srimad Bhagavatam (1.18.18-19) it is stated:
suta uvaca
aho vayam janma-bhrto ‘dya hasma
vrddhanuvrttyapi viloma-jatah
dauskulyam adhim vidhunoti sighram
mahattamanam abhidhana-yogah

kutah punar grnato nama tasya
mahattamaikanta-parayanasya
yo ‘nanta-saktir bhagavan ananto
mahad-gunatvad yam anantam ahuh
“O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births. And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited].” In the Padma Purana it is said:
aradhananam sarvesam
visnor aradhanam param
tasmat parataram devi
tadiyanam samarcanam
“O Devi, the most exalted system of worship is the worship of Lord Visnu. Greater than that is the worship of tadiya, or anything belonging to Visnu.” In the Kasi-khanda it is stated:
brahmanah ksatriyo vaisyah
sudro va yadi vetarah
visnu-bhakti-samayukto
jneyah sarvottamas ca sah
“Whether a person is born in the family of brahmanas, ksatriyas, vaisyas, sudras, or outcastes, he is better than the best if he is engaged in the devotional service of Visnu.” In the Srimad Bhagavatam (11.14.21) it is stated:
bhaktyaham ekaya grahyah
sraddhayatma priyah satam
bhaktih punati man-nistha
sva-pakan api sambhavat
“Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth.” In the Srimad Bhagavatam (2.4.18) it is stated:
kirata-hunandhra-pulinda-pulkasa
abhira-sumbha yavanah khasadayah
ye ‘nye ca papa yad-apasrayasrayah
sudhyanti tasmai prabhavisnave namah
“Kirata, Huna, Andhra, Pulinda, Pulkasa, Abhira, Sumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.” In the Caitanya-caritamrta (Antya 4.66-67) it is stated:
nica-jati nahe krsna-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya

yei bhaje sei bada, abhakta——hina, chara
krsna-bhajane nahi jati-kuladi-vicara
“A person born in a low family is not unfit for discharging devotional service to Lord Krsna, nor is one fit for devotional service simply because he is born in an aristocratic family of brahmanas. Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one’s family.” It is stated in the Dvaraka-mahatmya as follows:
sankirna-yonayah putah ye bhakta madhusudane
mleccha-tulya kulinas te ye na bhakta janardane
“Those who are devotees of Madhusudana, even though born in lowclass families, become purified, while brahmanas who possess all qualities are no better than uncivilized mlecchas if they are not devotees of Sri Janardana.”

Text 101
ei tara pramana—yavana haridasa
brahmadira durlabha dekhila parakasa//CB, Madhya 10.101//
TRANSLATION
Yavana Haridasa is the prime example of this, for he saw the Lord’s manifestation, which is rare for even the demigods headed by Lord Brahma.
COMMENTARY
Haridasa was born in a non-Hindu family, but he obtained the Supreme Lord’s most rare darsana, which Brahma, the grandfather of the universe, is deprived of.

Text 102
ye papistha vaisnavera jati-buddhi kare
janma janma adhama yonite dubi’ mare//CB, Madhya 10.102//
TRANSLATION
A sinful person who considers that Vaisnavas belong to a particular caste suffers in the lowest species of life, birth after birth.
COMMENTARY
If through external vision one considers a Vaisnava is poor and devoid of respect due to caste or family, then he greatly increases his sinful life. As a result, he becomes polluted and takes birth in a lower species. The Padma Purana says:
sudram va bhagavad-bhaktam nisadamsva-pacam tatha
viksate jati-samanyat sa yati narakam dhruvam
“One who considers a devotee of the Supreme Personality of Godhead who was born in a family of sudras, nisadas or candalas to belong to that particular caste certainly goes to hell.
sva-pakam iva nekseta loke vipram avaisnavam
vaisnavo varno-bahyo ‘pi punati bhuvana-trayam
“If a person born in a brahmana family is an avaisnava, a nondevotee, one should not see his face, exactly as one should not look upon the face of a candala, or dog-eater. However, a Vaisnava found in varnas other than brahmana can purify all the three worlds.
arcye visnau sila-dhir gurusu nara-matir vaisnave jati-buddhir
visnor va vaisnavanam kali-mala-mathane pada-tirthe ‘mbu-buddhih
sri-visnor namni mantre sakala-kalusa-he sabda-samanya-buddhir
visnau sarvesvarese tad-itara-sama-dhir yasya va naraki sah
“One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaisnava in the Acyuta-gotra to belong to a certain caste or creed or who thinks of caranamrta or Ganges water as ordinary water is taken to be a resident of hell.”

Text 103
haridasa-stuti-vara sune yei jana
avasya milibe tare krsna-prema-dhana//CB, Madhya 10.103//
TRANSLATION
Anyone who hears the prayers of Haridasa and the benediction he received will certainly obtain the treasure of krsna-prema.

Text 104
e vacana mora nahe, sarva-sastre kaya
bhaktakhyana sunile krsnete bhakti haya//CB, Madhya 10.104//
TRANSLATION
This is not my statement, this is the verdict of all the scriptures. Simply by hearing topics about the devotees, one develops devotion for Krsna.
COMMENTARY
One should discuss Srimad Bhagavatam (1.2.17-18, 1.5.28, 2.2.37, 2.8.4, 3.9.11, 10.33.39 and 12.3.12).

Text 105
maha-bhakta haridasa thakura jaya jaya
haridasa sanarane sarva-papa-ksaya//CB, Madhya 10.105//
TRANSLATION
All glories to the great devotee Haridasa Thakura! By remembering Haridasa, all one’s sinful reactions are vanquished.

Text 106
keha bale,—“caturmukha yena haridasa”
keha bale,—“prahladera yena parakasa”//CB, Madhya 10.106//
TRANSLATION
Someone said, “Haridasa is like four-headed Brahma.” Another person said, “He is the manifestation of Prahlada.”

Text 107
sarva-mate maha-bhagavata haridasa
caitanya-gosthira sange yahara vilasa//CB, Madhya 10.107//
TRANSLATION
Haridasa is certainly an exalted devotee. He enjoys his pastimes amongst the associates of Lord Caitanya.

Text 108
brahma, siva haridasa-hena bhakta-sanga
niravadhi karite cittera bada ranga//CB, Madhya 10.108//
TRANSLATION
Personalities like Lord Brahma and Lord Siva constantly desire to associate with a devotee such as Haridasa.
COMMENTARY
Brahma, the grandfather of the universe, and Siva, the destroyer of the universe, always express a desire to achieve the association of Haridasa.

Text 109
haridasa-sparsa vancha kare deva-gana
ganga o vanchena haridasera majjana//CB, Madhya 10.109//
TRANSLATION
The demigods desire the touch of Haridasa, and Ganga awaits Haridasa’s bath in her waters.
COMMENTARY
Ganga, the deliverer of the fallen souls, desires that Haridasa take bath in her waters. In descriptions on the strength of sadhana, the dust of the devotees’ feet and the water that has washed the devotees’ feet are said to be supreme. The Caitanya-caritamrta (Antya 16.60) states: “The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.” In the Srimad Bhagavatam (9.9.6) it is stated:
sri-bhagiratha uvaca
sadhavo nyasinah santa
brahmistha loka-pavanah
haranty agham te ‘nga-sangat
tesv aste hy agha-bhid dharih
“Those who are saintly because of devotional service and are therefore in the renounced order, free from material desires, and who are pure devotees, expert in following the regulative principles mentioned in the Vedas, are always glorious and pure in behavior and are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions.”

Text 110
sparsera ki daya, dekhilei haridasa
chinde sarva-jivera anadi-karma-pasa//CB, Madhya 10.110//
TRANSLATION
What to speak of his touch, just by the sight of Haridasa all of one’s bondage from time immemorial is cut to pieces.
COMMENTARY
Churning the essence of all scriptures, the author states: “By seeing a Vaisnava, all good fortune is awakened.” The living entities are bound by the ropes of karma due to material desires from time immemorial. If they see the supremely liberated Haridasa, then their thirst for material enjoyment will be destroyed and they will be freed from all anarthas, or unwanted things. If such a thing happens just by seeing such a person, then one can certainly expect more auspiciousness from his touch. This is loudly proclaimed in the scriptures. Srila Narottama Thakura has sung: gangara parasa haile pascate pavana, darsane pavitra kara ei tomara guna—“After bathing in the waters of the sacred Ganges many times, one becomes purified, but just by the sight of you, the fallen souls are purified. This is your great power.” In the Srimad Bhagavatam (1.1.14) it is stated:
apannah samsrtim ghoram
yan-nama vivaso grnan
tatah sadyo vimucyeta
yad bibheti svayam bhayam
“Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holyname of Krsna, which is feared by fear personified.” In the Srimad Bhagavatam (1.19.33-34) it is stated:
yesam samsmaranat pumsam
sadyah suddhyanti vai grhah
kim punar darsana-sparsapada-
saucasanadibhih

sannidhyat te maha-yogin
patakani mahanty api
sadyo nasyanti vai pumsam
visnor iva suretarah
“Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home? Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!” Also in the Srimad Bhagavatam (10.48.31) it is said:
na hy am-mayani tirthani
na deva mrc-chila-mayah
te punanty uru-kalena
darsanad eva sadhavah
“No one can deny that there are holy places with sacred rivers, or that the demigods appear in deity forms made of earth and stone. But these purify the soul only after a long time, whereas saintly persons purify just by being seen.”

Text 111
prahlada ye-hena daitya, kapi hanuman
ei-mata haridasa `nica-jati’ nama//CB, Madhya 10.111//
TRANSLATION
As Prahlada was born in a demon family and Hanuman was born in a monkey family, Haridasa was born in a “low-class family.”
COMMENTARY
Prahlada was the son of the demon Hiranyakasipu, therefore he is not renowned as a devata, or a godly person. Hanuman was born in an animal family, so he also cannot be called a civilized person. Just as it is most essential to accept Prahlada and Hanuman as the greatest Vaisnavas, it is also most essential to accept Thakura Haridasa, who was born in a non-Hindu low-class family, as a maha-bhagavata.

Text 112
haridasa kande, kande murari-sridhara
hasiya tambula khaya prabhu visvambhara//CB, Madhya 10.112//
TRANSLATION
As Haridasa, Murari, and Sridhara cried, Lord Visvambhara smiled and ate betel nuts.
COMMENTARY
After hearing all these topics, Haridasa, Murari, and Sridhara began to shed tears of love.

Text 113
vasi’ ache maha-jyotih khattara upare
maha-jyotih nityananda chatra dhare sire//CB, Madhya 10.113//
TRANSLATION
As the most effulgent Lord sat on the throne, the most effulgent Nityananda held an umbrella over His head.

Text 114
advaitera bhite cahi’ hasiya hasiyamanera
vrttanta tanra kahe prakasiya//CB, Madhya 10.114//
TRANSLATION
The Lord smiled and looked at Advaita Acarya as He revealed Advaita’s internal sentiments.
COMMENTARY
The word bhite means “foundation,” “towards,” or “looking at Him.”

Text 115
“suna suna acarya, tomare nisa-bhage
bhojana karaila ami, taha mane jage?//CB, Madhya 10.115//
TRANSLATION
“Listen, O Acarya, do You remember how I made You eat one night?
COMMENTARY
See verses 123 and 124.

Text 116
yakhana amara nahi haya avatara
amare anite srama karila apara//CB, Madhya 10.116//
TRANSLATION
“Before I incarnated, You greatly endeavored to bring Me.

Text 117
gita-sastra padao, vakhana’ bhakti-matra
bujhite tomara vyakhya keba ache patra//CB, Madhya 10.117//
TRANSLATION
“As You taught Bhagavad-gita, You would explain everything in relation to devotional service. But who was the proper candidate to understand Your explanations?

Text 118
ye slokera arthe nahi pao bhakti-yoga
slokera na deha’ dosa, chada sarva-bhoga//CB, Madhya 10.118//
TRANSLATION
“If You did not find the devotional meaning of a verse, You would give up all enjoyment rather than find fault with the verse.
COMMENTARY
“During Your recitation of Bhagavad-gita, whenever You did not find the devotional meaning of a verse, You would renounce all enjoyment while condemning Your knowledge as materialistic rather than finding fault with the verse.”

Text 119
duhkha pai’ suti’ thaka kari’ upavasa
tabe ami toma sthane hai parakasa//CB, Madhya 10.119//
TRANSLATION
“Being distressed, You went to sleep without eating. I then manifested Myself before You.

Text 120
tomari upase muni mano upavasa
tumi more yei deha’, sei mora grasa//CB, Madhya 10.120//
TRANSLATION
“I consider Your fasting as My fasting. Whatever You offer Me, that is what I eat.
COMMENTARY
When a devotee of the Lord fasts, the Supreme Lord does not eat. The Supreme Lord never accepts any service from nondevotees. The Lord accepts only the foodstuffs that are offered by His devotees.

Text 121
tilardha tomara duhkha ami nahi sahi
svapne asi’ tomara sahita katha kahi//CB, Madhya 10.121//
TRANSLATION
“I cannot tolerate when You feel even the slightest distress. Therefore I appeared in Your dream and spoke to You.

Text 122
`utha utha acarya, slokera artha suna
ei artha, ei patha nihsandeha jana//CB, Madhya 10.122//
TRANSLATION
“`Get up! Get up, Acarya! Hear the meaning of the verse. Know for certain that this is the real meaning.

Text 123
uthiya bhojana kara, na kara upasa
tomara lagiya ami kariba prakasa’//CB, Madhya 10.123//
TRANSLATION
“`Get up and eat. Do not fast. Because of You, I will incarnate.’

Text 124
santose uthiya tumi karaha bhojana
ami bali, tumi yena manaha svapana”//CB, Madhya 10.124//
TRANSLATION
“You got up and ate in satisfaction. Although I spoke to You directly, You thought it was a dream.”

Text 125
ei-mata yei yei pathe dvidha haya
svapanera katha prabhu pratyaksa kahaya//CB, Madhya 10.125//
TRANSLATION
In this way, whenever some doubt arose during His recitation, the Lord would directly speak to Him in His dream.
COMMENTARY
Whenever Advaita Prabhu’s recitation of Bhagavad-gita created doubts in the minds of ordinary people and obstacles in extracting meanings favorable to devotional service, He heard the actual purport from
Mahaprabhu during His sleep.

Text 126
yata ratri svapna haya, ye dine, ye-ksane
yata sloka,—saba prabhu kahila apane//CB, Madhya 10.126//
TRANSLATION
The Lord reminded Advaita about all those dreams, days, moments, and verses.
COMMENTARY
Mahaprabhu personally reminded Advaita Prabhu about all the verses that He previously had some doubts about.

Text 127
dhanya dhanya advaitera bhaktira mahima
bhakti-sakti ki baliba?—ei tara sima//CB, Madhya 10.127//
TRANSLATION
The glories of Advaita’s devotional service are most wonderful. How can I describe the extent of His devotional prowess?

Text 128
prabhu bale,—“sarva patha kahila tomare
eka patha nahi kahi, aji kahi tore//CB, Madhya 10.128//
TRANSLATION
The Lord said, “Although I explained all the verses, I did not explain one, which I will now explain to You.

Text 129
sampradaya-anurodhe sabe manda pade
`sarvatah pani-padam tat’—ei patha nade//CB, Madhya 10.129//
TRANSLATION
“According to their respective sampradayas people give wrong interpretions. The actual reading of the verse is not sarvatah pani-padam tat.

Text 130
aji tore satya kahi chadiya kapata
`sarvatra pani-padam tat’—ei satya patha//CB, Madhya 10.130//
TRANSLATION
“Today I tell You without any pretension the actual reading of the verse is sarvatra pani-padam tat.
COMMENTARY
One should discuss Svetasvatara Upanisad (3.16).

Text 131
sarvatah pani-padam tat sarvato ‘ksi-siro-mukham
sarvatahsrutimal loke sarvam avrtya tisthati//CB, Madhya 10.131//
TRANSLATION
“Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.”

Text 132
ati gupta patha ami kahila tomare
toma bai patra keba ache kahibare”//CB, Madhya 10.132//
TRANSLATION
“I have thus explained the confidential purport of this verse. But other than You, who can understand it?”

Text 133
caitanyera gupta sisya acarya gosani
caitanyera sarva vyakhya acaryera thani//CB, Madhya 10.133//
TRANSLATION
Acarya Gosani was a secret disciple of Lord Caitanya. He understood all of Lord Caitanya’s confidential explanations.

Text 134
suniya acarya preme kandite lagilapaiya
manera katha mahanande bhola//CB, Madhya 10.134//
TRANSLATION
After hearing the Lord’s explanation, Advaita Acarya began to cry in ecstatic love. Hearing the topics that He desired to hear, He forgot Himself in ecstasy.

Text 135
advaita balaye,—“ara ki baliba muni
ei mora mahattva ye mora natha tuni”//CB, Madhya 10.135//
TRANSLATION
Advaita said, “What more can I say? I am glorious to have You as My master.”

Text 136
anande vihvala haila acarya gosani
prabhura prakasa dekhi’ bahya kichu nani//CB, Madhya 10.136//
TRANSLATION
Acarya Gosani became overwhelmed in ecstasy and completely forgot Himself on seeing the Lord’s manifestation.

Text 137
e saba kathaya yara nahika pratita
adhahpata haya tara, janiha niscita//CB, Madhya 10.137//
TRANSLATION
Know for certain that anyone who does not believe these topics goes to hell.
COMMENTARY
The impersonalists maintain the reading as sarvatah (“from everything”) while [superficially] accepting the meaning as sarvatra (“everywhere”). The personalists accept the form of the Supreme Lord. Since the impersonalists propound the theory that this material world is false, they do not accept that the hands, legs, ears, eyes, head, and face of the Supreme Lord are eternal. Through the philosophy of acintyabhedabheda (simultaneous oneness and difference) one can realize the Lord’s senses, worthy of eternal service, apart from the enjoyable forms that are seen through external vision. A maha-bhagavata always sees the Supreme Lord as Purusottama, the supreme enjoyer, and Hrsikesa, the controller of the senses. Rather than seeing the external world with a spirit of enjoyment, they see everything as a source of enjoyment for Purusottama. As followers of visistadvaita-vada (the philosophy of specific monism) consider this material world as the gross body of the Supreme Lord, or as followers of kevaladvaita-vada (the philosophy of exclusive monism) deny the existence of the material creation, such conceptions are not necessary in the most subtle philosophy of acintyabhedabheda. There is no impediment for a devotee whose eyes are smeared with the ointment of love to always see the Lord’s eternal form with all His limbs and sublimbs. Although in this temporary material world the mundane conceptions that are born from aversion to the Lord’s service appear factual, there are no anarthas present in the conceptions of a pure spirit soul. The artha, or goal, of the living entity is to take shelter of the worshipable Lord. Therefore one does not have to always maintain the concept of solicitng material enjoyment as done by the living entities who are controlled by material enjoyment and forced to enjoy the fruits of their karma—this is the Lord’s desire. As long as the fruitive workers maintain anarthas, they consider temporary objects as “enjoyable” and the universal form as concocted or imaginary. Moreover, the impersonalists who search after indifferent Brahman consider the existence of material form as born of sensual perception and display indifference towards the acceptance of temporary material existence. Since the followers of suddhadvaita philosophy are unable to perceive spiritual ecstasy in the external world, since they accept that the spirit soul is devoid of ecstasy, and since they express a difference of opinion in ascertaining the relationship between sac-cid-ananda and this material world, they are unable to realize the actual meaning of the acintyabhedabheda philosophy. This sarvatra pani-padam tat verse has appeared in order to reveal that the energetic Lord is present everywhere in His sac-cid-ananda form. A faithless person will be deceived from the actual truth that lies in Sri Gaurasundara’s explanation and in Sri Advaita’s acceptance of that explanation. Degradation in the form of temporary material conceptions will be the only gain for such a person.

Text 138
maha-bhagavate bujhe advaitera vyakhya
apane caitanya ya’re karaila siksa//CB, Madhya 10.138//
TRANSLATION
A maha-bhagavata can understand the explanations of Advaita, who was personally taught by Lord Caitanya.
COMMENTARY
Although the explanations of Sri Advaita Prabhu are born of acintyaabheda, or inconceivable oneness, they are actually acintya-bhedabheda —exalted Vaisnavas can understand this. Ignorant people consider Sri Advaita Prabhu a preacher of kevaladvaita philosophy and Sri Gaurasundara a preceptor of dvaita philosophy, which is opposed to the philosophy of cintya-dvaita, conceivable duality. Since some degree of Mayavada philosophy was preached among Advaita’s so-called descendants who were unable to understand the actual purport of His explanations, even today the same seed of aversion to devotional service is creating sentiments that are opposed to pure devotional service. They do not know that Sri Advaita Prabhu did not give any explanation that was not approved by Sri Caitanyadeva.

Text 139
vede yena nana-mata karaye kathana
ei-mata acaryera durjneya vacana//CB, Madhya 10.139//
TRANSLATION
As the Vedas have various opinions, the statements of Advaita Acarya are very difficult to understand.
COMMENTARY
Since the so-called descendants of Advaita Acarya who could not understand His explanations taught the people of this world that considerations unfavorable to devotional service should be accepted by devotees, pancopasana (worship of five gods) has gained more respect in various parts of Bengal and Assam. Thakura Vrndavana dasa has stated that as various injunctions of the Vedic literatures appear contradictory from the external point of view and as a result various philosophies like kevaladvaita, suddhadvaita, and dvaitadvaita have arisen, people who are unable to understand Advaita Acarya’s words and behavior support various philosophies that they claim Advaita taught, while actually Sri Advaita Prabhu has taught the world on the basis of Sri Caitanyadeva’s teachings. Although His explanations appeared contradictory, they were approved by and in agreement with those of Sri Caitanya. Although the explanations presented by Sri Caitanya support the philosophy of inconceivable oneness, they nevertheless simultaneously support the philosophy of difference. Therefore they are not the subject matter of material thought.

Text 140
advaitera vakya bujhibara sakti kara?
janiha, isvara-sange bheda nahi ya’ra//CB, Madhya 10.140//
TRANSLATION
Who can understand the statements of Advaita? Know for certain that He is nondifferent from the Supreme Lord.

Text 141
saratera megha yena parabhagye varse
sarvatra na kare vrsti, kothaha varise//CB, Madhya 10.141//
TRANSLATION
The autumn clouds do not rain everywhere, but rain only on some fortunate places.
COMMENTARY
During autumn it does not rain everywhere at the same time. It rains in some places, and it does not rain in others. Fortunate places can expectrain during autumn. The statements of Advaita Prabhu also brought good fortune to some persons but created misfortune for others.

Text 142
girayo mumucus toyam kvacin na mumucuhsivam
yatha jnanamrtam kale jnanino dadate na va//CB, Madhya 10.142//
TRANSLATION
While describing Sri Krsna and Balarama’s Vraja pastimes that were
performed during the rainy and autumn seasons in Sridhama Vrndavana,
Sri Sukadeva spoke as follows: “During this season the mountains sometimes released their pure water and sometimes did not, just as experts in transcendental science sometimes give the nectar of transcendental knowledge and sometimes do not.”

Text 143
ei-mata advaitera kichu dosa nani
bhagyabhagya bujhi’ vyakhya kare sei thani//CB, Madhya 10.143//
TRANSLATION
In this way, Advaita Acarya has no fault. People understood His explanations according to their own piety or impiety.

Text 144
caitanya-carana seva advaitera kaja
ihate pramana saba vaisnava-samaja//CB, Madhya 10.144//
TRANSLATION
The only engagement of Advaita is to serve the lotus feet of Lord Caitanya. The activities of Vaisnava societies are the evidence of this fact.
COMMENTARY
Pure Vaisnavas never disrespect Sri Advaita Prabhu. They know that Sri Advaita Prabhu is conversant with the teachings of Sri Caitanya and accept Him as Lord Visnu.
eka mahaprabhu, ara prabhu dui-jana
dui prabhu seve mahaprabhura carana
“One of Them is Mahaprabhu, and the other two are prabhus. These two prabhus serve the lotus feet of Mahaprabhu.” Those who have firm faith in this statement do not consider Advaita Prabhu on the same level as His unfortunate, ignorant followers.

Text 145
sarva-bhagavatera vacana anadari’
advaitera seva kare, nahe priyankari//CB, Madhya 10.145//
TRANSLATION
If one disregards the statements of exalted devotees while serving Advaita, his service will not be pleasing.
COMMENTARY
Those who disrespect devotional service by serving Advaita in name only while disregarding the words of Sri Caitanyadeva’s devotees do not contribute to the well-being of this world.
Text 146
caitanyete `maha-mahesvara’-buddhi ya’ra
sei se—advaita-bhakta, advaita—tahara//CB, Madhya 10.146//
TRANSLATION
Anyone who accepts Sri Caitanya as the supreme controller of all controllers is an actual devotee of Advaita, and Advaita belongs to him.
COMMENTARY
Only those who accept Sri Caitanyadeva as the worshipable Lord of Sri Advaita Acarya are actual devotees of Advaita Prabhu. Sri Advaita Prabhu accepts only their service. And those who in the course of serving Sri Advaita consider Advaita as “Visnu” and Sri Caitanyacandra as the daughter of Sri Vrsabhanu can never be accepted as real followers of Advaita. Fifty years ago such an abominable new philosophy was preached in the village of Santipura. This philosophy was also spread to Kalana, and by following this philosophy the inhabitants of that place went to hell.

Text 147
`sarva-prabhu gauracandra’,—iha ye na laya
aksaya-advaita-seva vyartha ta’ra haya//CB, Madhya 10.147//
TRANSLATION
The inexhaustible service of Advaita is useless for one who does not accept, “Gauracandra is the Lord of all.”
COMMENTARY
Sri Advaita Prabhu is visnu-tattva and the upadana, or material cause, of the material elements. His service is imperishable. But if one does not accept Advaita’s worshipable Lord, Sri Gaurasundara, as the worshipable Lord of all and commits offense by considering Advaita Prabhu as the worshipable Lord of Mahaprabhu, then all his service to Advaita Prabhu becomes fruitless. The abominable so-called servants of Advaita say that since Sri Gaura’s devotees display the quality of unalloyed devotion to Mahaprabhu, they are opposed to the service of Advaita. In the Caitanyacaritamrta (Adi 12.5, 7-10, 16, 66-74) it is stated: “Sri Caitanya Mahaprabhu was also the gardener, and as He poured the water of His mercy on the tree, all the branches and subbranches grew, day after day. As the trunk and branches were watered, the branches and subbranches spread lavishly, and the tree grew full with fruits and flowers. At first all the followers of Advaita Acarya shared a single opinion. But later they followed two different opinions, as ordained by providence. Some of the disciples strictly accepted the orders of the acarya, and others deviated, independently concocting their own opinions under the spell of daivimaya. The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless. `Lord Caitanya Mahaprabhu is the spiritual master of the fourteen worlds, but You say that someone else is His spiritual master. This is not supported by any revealed scripture.’ The Advaita Acarya branch received the water supplied by the original gardener, Sri Caitanya Mahaprabhu. In this way, the subbranches were nourished, and their fruits and flowers grew luxuriantly. After the disappearance of Lord Caitanya Mahaprabhu, some of the branches, for unfortunate reasons, deviated from His path. Some branches did not accept the original trunk that vitalized and maintained the entire tree. When they thus became ungrateful, the original trunk was angry at them. Thus Lord Caitanya did not sprinkle upon them the water of His mercy, and they gradually withered and died. A person without Krsna consciousness is no better than dry wood or a dead body. He is understood to be dead while living, and after death he is punishable by Yamaraja. Not only the misguided descendants of Advaita Acarya but anyone who is against the cult of Sri Caitanya Mahaprabhu should be considered an atheist subject to be punished by Yamaraja. Be he a learned scholar, a great ascetic, a successful householder or a famous sannyasi, one who is against the cult of Sri Caitanya Mahaprabhu is destined to suffer the punishment meted out by Yamaraja. The descendants of Advaita Acarya who accepted the path of Sri Acyutananda were all great devotees. By the mercy of Advaita Acarya, the devotees who strictly followed the path of Caitanya Mahaprabhu attained the shelter of Lord Caitanya’s lotus feet without difficulty.”

Text 148
siracchedi’ bhakti yena kare dasanana
na manaye raghunatha—sivera karana//CB, Madhya 10.148//
TRANSLATION
The ten-headed Ravana worshiped Siva with devotion and disrespected Ramacandra. As a result, his heads were severed from his body.
COMMENTARY
The ten-headed Ravana was a renowned “devotee of Siva.” Although he was a devotee of Siva, he did not serve Ramacandra, the worshipable Lord of Siva, rather he exhibited his sinful propensity by kidnapping Ramacandra’s consort, Sita. That ten-headed devotee of Rudra committed the sin of envying Ramacandra, and as a result of his perverted mentality he lost all his heads. Ramacandra alone is the original cause and worshipable Lord of Siva. Since this fact did not enter the ten heads of Ravana, Rudradeva did not actually accept his service. Those who are capable of pleasing Lord Siva through service achieve auspiciousness. But since Rudra was not pleased by the worship and service offered by Ravana, he and his entire family were killed. In the same way, since the service propensity of Advaita’s descendants and their followers was misdirected, they have become envious of Visnu and the Vaisnavas and cut off forever from the Vaisnava society like the atibadis. Those descendants of Advaita and their followers who blaspheme Sri Caitanya and cannot understand Advaita Prabhu’s service propensity towards Sri Caitanya cannot remain on the platform of devotional service to Visnu. Some people say that Vrkasura received the benediction from Mahadeva that anyone whose head he touched would be burnt to ashes. This demon created anxiety for Rudra when he went to test the efficacy of the received benediction by first touching the head of Sri Rudra. When by the advice of Lord Visnu the demon touched his own head to test the efficacy of the boon, he was at once destroyed. Since Ravana, who was a staunch devotee of Lord Siva, fell into similar circumstances, he, like the prakrta-sahajiyas, also welcomed material enjoyment on the pretext of devotional service rather than serve Ramacandra, the worshipable Lord of Siva. This was Ravana’s own head-severing devotion to Siva. Since Ravana envied Ramacandra and became averse to the service of Sitadevi, the worshipable goddess of Siva, his worshipable Lord Siva became displeased with him. All those Advaita descendants and their so called Vaisnava followers who display the expertise of their devotional service while maintaining envy of Sri Caitanya and His devotees also fall into such miserable conditions.

Text 149
antare chadila siva, se na jane ihaseva
vyartha haila, maila savamse pudiya//CB, Madhya 10.149//
TRANSLATION
He did not know that Lord Siva rejected him from his heart. Therefore Ravana’s service was fruitless and he was burned to death along with his family.

Text 150
bhala manda siva kichu bhangiya na kaya
yara buddhi thake, sei citte bujhi’ laya//CB, Madhya 10.150//
TRANSLATION
Lord Siva does not reveal what is good and bad for someone, but one who has intelligence can understand.

Text 151
ei-mata advaitera citta na bujhiya bolaya
`advaita bhakta’ caitanya nindiya//CB, Madhya 10.151//
TRANSLATION
In this way people blaspheme Lord Caitanya while claiming to be “devotees of Advaita,” without understanding Advaita’s heart.

Text 152
na bale advaita kichu svabhava karane
na dhare vaisnava-vakya, mare bhala mane//CB, Madhya 10.152//
TRANSLATION
Due to His nature, Advaita does not say anything, but one who does not accept the statements of the Vaisnavas is certainly vanquished.

Text 153
yahara prasade advaitera sarva-siddhi
hena caitanyera kichu na janaye suddhi//CB, Madhya 10.153//
TRANSLATION
Such a person does not know the glories of Lord Caitanya, by whose mercy Advaita has all perfection.

Text 154
iha balitei aise dhana maribare
aho! maya balavati,—ki baliba tare?//CB, Madhya 10.154//
TRANSLATION
As soon as we declare this, people rush to beat us. Alas, how powerful the illusory energy is! What can we say to them?
COMMENTARY
Being determined to blaspheme Sri Caitanya, the so-called devotees of Advaita commit such offenses in the course of glorifying Advaita that as a result their degradation is guaranteed. Even though Sri Advaita Prabhu does not award suitable punishment to those people, their inauspiciousness is inevitable. Sri Caitanyadeva’s mercy is the source of Sri Advaita Prabhu’s all perfection. Therefore such aversion to Lord Caitanya can never purify them. When the insurmountable illusory energy of Visnu induces the living entities to become averse to the Lord’s service by covering their service propensity, they attack the devotees of Gaura.

Text 155
bhakta-raja alankara,—iha nahi jane
advaitera prabhu—gauracandra nahi mane//CB, Madhya 10.155//
TRANSLATION
They do not know that Advaita Prabhu is the ornament and king of the devotees. They do not accept Gauracandra as the Lord of Advaita.
COMMENTARY
Sri Caitanyadeva is the most enchanting Supreme Personality of Godhead. Sri Advaita Prabhu is like Sri Caitanya’s ornament. Without understanding this, the blasphemy of Mahaprabhu, in the form of accepting Sri Advaita Prabhu as Syamasundara and Sri Gaurasundara as subordinate to Advaita Prabhu, that was spread among those who were known as Advaita’s followers is certainly far away from the kingdom of devotional service.

Text 156
purve ye akhyana haila, sei satya haya
tahate pratita yara nahi,—tara ksaya//CB, Madhya 10.156//
TRANSLATION
Whatever I have described so far is true. Anyone who does not believe these statements will be vanquished.

Text 157
yata yata suna yara yateka badani
caitanyera seva haite ara kichu nai//CB, Madhya 10.157//
TRANSLATION
Whatever glories you hear about the devotees are all due to their service to Lord Caitanya.
COMMENTARY
One’s greatness is determined by how much he is engaged in the service of Sri Caitanya. The degree of attachment one has for the service of Sri Caitanya determines one’s higher or lower status.

Text 158
nityananda-mahaprabhu yare krpa kare
yara yena bhagya, bhakti sei se adare//CB, Madhya 10.158//
TRANSLATION
According to one’s fortune, Nityananda and Mahaprabhu award mercy. Then one engages in devotional service with faith.
COMMENTARY
Sri Caitanyadeva and Sri Nityananda Prabhu reciprocate with one according to one’s fortune and degree of devotional service. The devotees also accordingly become attached to the service of Gaura-Nityananda’s lotus feet.

Text 159
“bala bhai saba—`mora prabhu gauracandra’”
ahar-nisa laoyaya thakura nityananda//CB, Madhya 10.159//
TRANSLATION
Day and night Lord Nityananda instructed everyone, “O brothers, say `Gauracandra Prabhu is my master.’”

Text 160
caitanya smarana kari’ acarya gosani
niravadhi kande, ara kichu smrti nai//CB, Madhya 10.160//
TRANSLATION
Remembering the lotus feet of Lord Caitanya, Acarya Gosani constantly cried and forgot everything else.

Text 161
iha dekhi’ caitanyete yara bhakti naya
tahara alape haya sukrtira ksaya//CB, Madhya 10.161//
TRANSLATION
One’s piety diminishes by speaking with someone who does not develop devotion for Lord Caitanya even after seeing this.
COMMENTARY
Sri Advaita Prabhu always cries while remembering the lotus feet of Sri Caitanya. He does not think of anything other than Sri Caitanya. By speaking with those who do not develop devotion after discussing these topics, one becomes distracted from devotional service rather than awakening one’s good fortune.

Text 162
vaisnavagraganya-buddhye ye advaita gaya
sei se vaisnava, janme janme krsna paya//CB, Madhya 10.162//
TRANSLATION
One who glorifies Advaita as the topmost Vaisnava is a real Vaisnava. He attains Krsna birth after birth.
COMMENTARY
Only those who serve Sri Advaita Prabhu by considering Him the greatest of all Vaisnavas are called “Vaisnavas,” and those who consider Sri Advaita Prabhu as the supreme enjoyer, “Krsna,” and Sri Gaurasundara as a subordinate devotee can never attain the lotus feet of Krsna. Those who accept Advaita Prabhu as the topmost Vaisnava will attain the opportunity to serve Krsna in every birth.

Text 163
advaitera sei se ekanta priyatara
e marma na jane yata adhama kinkara//CB, Madhya 10.163//
TRANSLATION
Such a person is most dear to Advaita. His fallen servants do not know this confidential fact.
COMMENTARY
The real servants of Sri Advaita Prabhu know that Sri Advaita is subordinate to Sri Caitanya. They are dear to Advaita. And those servants who do not accept Advaita Prabhu as the eternal servant of Krsna—though they consider themselves servants of Advaita—are most fallen. Those who on the pretext of devotional service exhibit pride by covering the actual truth cannot be candidates for Advaita’s mercy.

Text 164
sabara isvara prabhu gauranga-sundara
e kathaya advaitera priti bahutara//CB, Madhya 10.164//
TRANSLATION
Lord Gaurasundara is the controller of everyone. This statement is very dear to Advaita.

Text 165
advaitera sri-mukhera e sakala kathaihate
sandeha kichu na kara sarvatha//CB, Madhya 10.165//
TRANSLATION
All these statements emanated from Advaita’s own mouth, so one should never have any doubt in this regard.

Text 166
advaitere baliya gitara satya patha
visvambhara lukaila bhaktira kapata//CB, Madhya 10.166//
TRANSLATION
After explaining the actual purport of the Bhagavad-gita verse to Advaita, Visvambhara hid the door of devotional service.
COMMENTARY
Since the so-called descendants of Sri Advaita and their followers have a perverted conception about Advaita Prabhu’s actual identity, they cannot understand that He is conversant with the teachings of Sri Caitanya, they fall from the platform of devotional service by taking shelter of Mayavada philosophy, and they preach that the nondevotional activities of karma and jnana are the purport of Bhagavad-gita. Sri Caitanyadeva accepted Sri Advaita Prabhu as an intimate devotee and instructed Him, but He closed the door of Krsna’s devotional service to Advaita’s so-called descendants and their fallen followers and drowned them in the well of Mayavada philosophy, thereby converting them into smartas so that they could enjoy happiness and distress in the kingdom of fruitive activities. Even today those persons who desire to be identified as descendants of Advaita have a strong inclination for fruitive activities and Mayavada philosophy. Therefore it is to be understood that they are situated outside the closed door of the temple of the Lord’s service rather than engaged on the path of devotional service.

Texts 167-169
sri-bhuja tuliya bale prabhu visvambhara
“sabe more dekha, maga yara yei vara”

anandita haila sabe prabhura vacane
yara yei iccha, mage tahara karane

advaita balaye,—“prabhu, mora ei vara
murkha nica patitere anugraha kara” //CB, Madhya 10.167-169//
TRANSLATION
Lord Visvambhara raised His arms and said, “Everyone look at Me and ask for any benediction you desire.” Hearing the Lord’s words, everyone became jubilant and asked for a benediction according to their desire. Advaita said, “O Lord, My desire is that You bestow mercy on the foolish, wretched, and fallen persons.”
COMMENTARY
When Sri Gaurasundara desired to award benedictions, Sri Advaita prayed that Sri Caitanyadeva’s mercy should be distributed among persons who are devoid of learning, aristocracy, and wealth.

Text 170
keha bale,—“mora bape na deya asibare
tara citta bhala hauka, deha’ ei vare”//CB, Madhya 10.170//
TRANSLATION
Someone said, “My father does not allow me to come. Please give me the benediction that his heart may change.”
COMMENTARY
One person prayed, “My well-wishing, guardian father has forbidden me to advance on the path of devotional service. Please give me the benediction that his mind may change and he will not place obstacles on the path of my cultivation of Krsna consciousness.”

Texts 171-172
keha bale sisya prati, keha putra prati
keha bharya, keha bhrtya, yara yatha rati

keha bale,—“amara hauka guru-bhakti”
ei-mata vara mage, yara yei yukti”//CB, Madhya 10.170//
TRANSLATION
According to their attachment, various devotees requested benedictions for their disciple, son, wife, or servant. Someone said, “May I develop devotion for my spiritual master.” In this way, they all requested benedictions according to their reasoning.
COMMENTARY
Someone prayed for a benediction as follows, “Let my disciple, my son, my wife, and my servants be eager to serve You.” Someone else said, “Let my propensity to serve the lotus feet of my spiritual master increase.” Their asking for various benedictions was approved by their respective intelligence and reasoning.

Text 173
bhakta-vakya-satya-kari prabhu visvambhara
hasiya hasiya sabakare dena vara//CB, Madhya 10.173//
TRANSLATION
Lord Visvambhara, who makes the words of His devotees true, smiled as He gave benedictions to everyone.

Text 174
mukunda achena antahpatera bahire
sammukha haite sakti mukunda na dhare//CB, Madhya 10.174//
TRANSLATION
Mukunda was sitting behind a curtain. He had no power to come before the Lord.
COMMENTARY
The word antahpata (antah—“situated within” + pata—“curtain”) means “an interior curtain.”

Text 175
mukunda sabara priya parama mahanta
bhalamate jane sei sabara vrttanta//CB, Madhya 10.175//
TRANSLATION
Mukunda was a great devotee and dear to everyone. He was well conversant with the background of everyone.

Text 176
niravadhi kirtana karaye, prabhu sune
kona jana na bujhe,—tathapi danda kene//CB, Madhya 10.176//
TRANSLATION
The Lord would always listen whenever he would chant. No one could understand why he was being punished.

Text 177
thakureha nahi dake, asite na pare
dekhiya janmila duhkha sabara antare//CB, Madhya 10.177//
TRANSLATION
The Lord did not call him, so he could not come. Everyone felt distress on seeing this.

Text 178
srivasa balena,—“suna jagatera natha
mukunda ki aparadha karila tomata?//CB, Madhya 10.178//
TRANSLATION
Srivasa said, “O Lord of the universe, please listen. How has Mukunda offended You?

Text 179
mukunda tomara priya, mo’sabara prana
keba nahi drave suni’ mukundera gana?//CB, Madhya 10.179//
TRANSLATION
“Mukunda is dear to You, and he is the life of us all. Whose heart does not melt on hearing Mukunda sing?

Text 180
bhakti-parayana sarva-dike savadhana
aparadha na dekhiya kara apamana//CB, Madhya 10.180//
TRANSLATION
“He is attached to devotional service and is always careful. Yet without seeing any fault in him, You dishonor him.

Text 181
yadi aparadha thake, tara sasti kara
apanara dase kene dure parihara’?//CB, Madhya 10.181//
TRANSLATION
“If he has actually committed an offense, then punish him. But why should You neglect Your servant?

Text 182
tumi nadakile nare sammukha haite
dekhuka tomare prabhu, bala bhala mate”//CB, Madhya 10.182//
TRANSLATION
“He cannot come before You unless You call him. Therefore, O Lord, please call him so that he can see You.”

Text 183
prabhu bale,—“hena vakya kabhu na balibao
betara lagi’ more kabhu na sadhiba//CB, Madhya 10.183//
TRANSLATION
The Lord replied, “Do not speak such words again. Don’t ever speak to Me on that fellow’s behalf.
COMMENTARY
Srivasa requested the Lord to call Mukunda before Him. In reply to this, the Lord said in anger, “Don’t ever request Me to bestow mercy on him.”

Text 184
`khada laya, jathi laya’, purve ye sunila
ai beta sei haya, keha na cinila//CB, Madhya 10.184//
TRANSLATION
“You have heard before the saying, `Sometimes he takes a straw in his hands and sometimes he takes a stick.’ This applies to this fellow, yet none of you have recognized him.

Text 185
ksane dante trna laya, ksane jathi mare
o khada-jathiya beta na dekhibe more”//CB, Madhya 10.185//
TRANSLATION
“Sometimes he takes a straw in his teeth, and sometimes he beats with a stick. Therefore this straw-stick holder cannot see Me.”
COMMENTARY
“Sometimes Mukunda holds a straw between his teeth to express his humility, and sometimes he attacks Me. According to his consideration, his one hand is at My feet and his other hand is on My neck. Whenever it suits him he becomes My subordinate, and at other times he blasphemes Me. Mukunda is a synthesizer. He identifies himself according to what suits him and thus invites his own inauspiciousness. Therefore I do not feel like giving any benediction to him. Sometimes he discusses the book Yoga-vasistha with Advaita and supports the Mayavada philosophy, and sometimes he gives up the Mayavada philosophy and expresses humility in the attempt to cultivate Krsna consciousness. When I instruct others to always chant the names of Hari by becoming more humble than a blade of grass, more tolerant than a tree, ready to offer all respects to others, and not expecting respect for oneself, then, considering himself a servant of Advaita, Mukunda desires to become one with Brahman, gives up the quality of tolerance, and supports the philosophy of Yoga-vasistha, which is a misinterpretation of Vedanta. Moreover, with a desire to sit among the Vaisnavas, he pretends to be decorated with the humility of an exalted devotee and thus identifies himself as a `devotee.’”

Text 186
maha-vaktasrinivasa bale ara bara//CB, Madhya 10.186//
TRANSLATION
“bujhite tomara sakti kara adhikara?
COMMENTARY
The expert speaker Srivasa spoke again to the Lord, “Who is qualified to understand Your prowess?

Text 187
amara ta mukundera dosa nahi dekhi
tomara abhaya pada-padma tara saksi”//CB, Madhya 10.187//
TRANSLATION
“We do not find any fault in Mukunda. Your lotus feet, which award fearlessness, are witness of this fact.”

Text 188
prabhu bale,—“o beta yakhana yatha yaya
sei mata katha kahi’ tathai misaya//CB, Madhya 10.188//
TRANSLATION
The Lord said, “Wherever this fellow goes, he mingles with the persons there and speaks like one of them.

Text 189
vasistha padaye yabe advaitera sange
bhakti-yoge nace gaya trna kari’ dante//CB, Madhya 10.189//
TRANSLATION
“When he studies Yoga-vasistha in Advaita’s association, he takes a straw in his teeth and sings and dances in a devotional mood.

Text 190
anya sampradaye giya yakhana sambhaya
nahi mane bhakti, jathi maraye sadaya//CB, Madhya 10.190//
TRANSLATION
“When he mingles with another sampradaya, he constantly beats Me with a stick by not accepting devotional service.
COMMENTARY
“When Mukunda mingles with the Mayavadis, he denies the eternity of devotional service and attacks the devotees in a battle of argument.” The word sambhaya means “enters.” The phrase anya sampradaya refers to the Mayavada-sampradaya.

Text 191
`bhakti haite bada ache’, ye iha vakhane
nirantara jathi more mare sei jane//CB, Madhya 10.191//
TRANSLATION
“Anyone who explains, `There is something superior to devotional service,’ constantly beats Me with a stick.
COMMENTARY
“Those who consider that karma, jnana, yoga, and Vedic study are equal to or greater than devotional service are beating Me.” The word jathi means “stick.” There is a community in Punjab known as jatha, who carry sticks in their hands. Later on many of them entered the disciplic succession founded by Guru Nanak.

Text 192
bhakti-sthane uhara haila aparadha
eteke uhara haila darasana-vadha”//CB, Madhya 10.192//
TRANSLATION
“He has committed an offense against devotional service. Therefore he cannot see Me.”
COMMENTARY
“Those who engage in karma, jnana, yoga, and austerities are unable to understand the actual nature of devotional service and commit offenses at the feet of Bhaktidevi. The devotees of the Lord do not give their association to such offenders. Therefore I also cannot tolerate seeing any karmis or Mayavadis.”

Text 193
mukunda sunaye saba bahire thakiyana
paiba darasana—sunilena iha//CB, Madhya 10.193//
TRANSLATION
Mukunda heard everything from outside. He heard that he would not get the Lord’s darsana.

Text 194
guru-uparodhe purve na manilun bhakti
saba jane mahaprabhu—caitanyera sakti//CB, Madhya 10.194//
TRANSLATION
“Mahaprabhu knew that I did not respect devotional service due to the advise of some guru. This is the potency of Lord Caitanya.”
COMMENTARY
“Previously, on the instructions of some sampradaya, I did not accept the supremacy of devotional service—this is well known to Mahaprabhu. Devotional service to Krsna is the energy of Sri Caitanyadeva, the source of all energies, therefore I am an offender. The eternal propensity of a pure living entity is `bhakti.’ All living entities are constitutionally situated on the platform of devotional service. If one abandons such a propensity and welcomes other propensities, he commits an offense.”

Text 195
“e deha rakhite mora na haya yukata
mane cinte mukunda parama bhagavata//CB, Madhya 10.195//
TRANSLATION
The exalted Vaisnava Mukunda thought, “There is no need to continue my life.

Text 196
aparadhi-sarira chadiba aji ami
dekhiba kateka kale—iha nahi jani”//CB, Madhya 10.196//
TRANSLATION
“Today I will give up this offensive body, for I don’t know when I will see Him again.”

Texts 197-198
mukunda balena,—“suna thakura srivasa
`kabhu ki dekhimu muni’ bala prabhu-pasa?”

kandaye mukunda hai’ ajhora nayane
mukundera duhkhe kande bhagavata-gane//CB, Madhya 10.196//
TRANSLATION
Mukunda said, “Listen, Srivasa Thakura, ask the Lord when I will be able to see Him.” Mukunda then shed incessant tears, and all the devotees also began to cry on seeing Mukunda’s distress.
COMMENTARY
After hearing the words of Mahaprabhu, Mukunda understood that the Lord was extremely unhappy with him and would not give him darsana. Therefore Mukunda said to Srivasa, “How long will it be before I’m qualified to go before Mahaprabhu?” After saying this, Mukunda began to cry profusely in distress.

Text 199
prabhu bale,—“ara yadi koti janma haya
tabe mora darasana paibe niscaya”//CB, Madhya 10.199//
TRANSLATION
The Lord said, “After millions of births he will certainly get My darsana.”
COMMENTARY
In answer, the Lord said, “After millions of births, Mukunda will be fortunate enough to get My darsana.”

Texts 200-201
sunila niscaya-prapti prabhura sri-mukhe
mukunda sincita haila parananda-sukhe

“paiba, paiba” bali’ kare maha-nrtya
premete vihvala haila caitanyera bhrtya”//CB, Madhya 10.199//
TRANSLATION
As soon as Mukunda heard from the Lord that he would certainly attain Him, he became immersed in spiritual happiness. He began to enthusiastically dance while exclaiming, “I will attain Him! I will attain Him!” In this way Lord Caitanya’s servant became overwhelmed in ecstasy.
COMMENTARY
On hearing from the Lord that he would attain devotional service and the Lord’s darsana after millions of lifetimes, Mukunda became jubilant. Since according to the consideration of the Lord’s devotees the Mayavadis commit spiritual suicide and are never eligible to attain devotional service to the Lord, Mukunda was most jubilant to know that he was not subject to such a situation. Devotional service, which is the eternal function of the living entities, is vanquished forever when one attains the result of cultivating Brahman realization. It is stated in the Brahmanda Purana:
siddha brahma-sukhe magna daityas ca harina hatah
“The Siddhas reside there, absorbed in the bliss of Brahman. Demons killed by the Lord also attain that realm.” And for disrespecting mahaprasada:
brahmavan-nirvikaram hi yatha visnus tathaiva tat
vikaram ye prakurvanti bhaksane tad dvijatayah
kustha-vyadhi-samayuktah putradara-vivarjitah
nirayam yanti te vipras tasman-navartate punah
“O brahmanas, the offerings to Sri Hari are transcendental, incorruptible, and nondifferent from Visnu. Those with perverted mentality who think them to be material will develop leprosy, will be devoid of children, wife, and family, and will go to the deepest darkest regions of hell from which they will never return.” (Hari-bhakti-vilasa 9.404, 405) It is also stated:
yo vyakti nyaya rahitam anyayena srnoti yahtav
ubhau narakam ghoram vrajatah kalam aksayam
“One who assumes the dress and position of an acarya, who speaks against the conclusions of Srimad Bhagavatam and other scriptures, and who performs kirtana opposed to the proper glorification of Sri Krsna certainly goes to hell for countless lifetimes along with his disciples and whoever else hears such nondevotional talks and kirtanas.” (Hari-bhaktivilasa1.101) Since the conclusions of such verses manifested in thewaves of Mukunda’s thoughts and, as a result, feelings of hopelessness arose in him, Mukunda became extremely happy when delivered from that condition by the assuring words, “After millions of births, he will attain devotional service.” He remembered the unlimited mercy of Sri Caitanya, became overwhelmed with love of God, and began to dance enthusiastically. One day he would obtain the Lord’s darsana—this was the cause of Mukunda’s jubilation.

Text 202
mahanande mukunda nacaye seikhane
`dekhibena’ hena vakya suniyasravane//CB, Madhya 10.202//
TRANSLATION
On hearing the statement, “He will see Me,” Mukunda began to dance there in great happiness.

Text 203
mukunde dekhiya prabhu hase visvambhara
ajna haila,—“mukundere anaha satvara”//CB, Madhya 10.203//
TRANSLATION
On seeing Mukunda, Lord Visvambhara smiled and ordered, “Bring Mukunda at once.”

Text 204
sakala vaisnava dake “aisaha mukunda”
na jane mukunda kichu paiya ananda//CB, Madhya 10.204//
TRANSLATION
All the Vaisnavas called, “Come, Mukunda,” but Mukunda was so happy that he did not know what was happening.

Text 205
prabhu bale,—“mukunda, ghucila aparadha
aisa, amare dekha, dharaha prasada”//CB, Madhya 10.205//
TRANSLATION
The Lord said, “O Mukunda, you are freed from your offenses. Come see Me and take My mercy.”

Text 206
prabhura ajnaya sabe anila dhariyapadila
mukunda maha-purusa dekhiya//CB, Madhya 10.206//
TRANSLATION
By the order of the Lord, all the devotees brought Mukunda, who fell to the ground on seeing the Lord.

Text 207
prabhu bale,—“utha utha mukunda amara
tilardheka aparadha nahika tomara//CB, Madhya 10.207//
TRANSLATION
The Lord said, “Get up! Get up, My dear Mukunda! You do not have even a fraction of offense.

Text 208
sanga-dosa tomara sakala haila ksaya
tora sthane amara haila parajaya//CB, Madhya 10.208//
TRANSLATION
“The faults of your bad association are vanquished. I have been defeated by you.
COMMENTARY
The Supreme Lord is controlled by love. A devotee is able to control the Lord with love in such a way that he is always capable of even changing the Lord’s will. Mahaprabhu said, “O Mukunda, My extraordinary power has been defeated by your loving service. Forgetting your position as an eternal servant of the Lord, you forgot your constitutional duties as a result of the bad association you had at that time. Therefore you were affected by bad association. By the influence of the Lord’s eternal devotees’ association your temporary taste for the nondevotional path has been converted into eternal taste. Therefore, aversion to the Lord cannot be present in you. I gave you the benediction that you would achieve devotional service to the Lord. But according to the degree of your offense, I ascertained that your reinstatement in devotional service would take millions of births. Due to your intense eagerness for devotional service, you have surpassed the time determined by Me in a moment. My potency has been defeated by your potency.”

Text 209
`koti janme paiba’ hena balilama ami
tilardheke saba taha ghucaile tumi//CB, Madhya 10.209//
TRANSLATION
“I declared that you would achieve Me after millions of births, but you have become freed from them within a moment.

Text 210
avyartha amara vakya—tumi se janilatumi
ama sarva-kala hrdaye bandhila//CB, Madhya 10.210//
TRANSLATION
“You were confident that My words are infallible. Thus you have captured Me in your heart forever.
COMMENTARY
“Since the degree of your devotional service is so great, you accepted My words on your head and believed that your devotional propensity would again be revived. But at that time you were convinced that you would attain devotional service after millions of births. Because you have eternally captured Me in your heart and placed firm faith in My words, I can never actually become averse to you.”

Text 211
amara gayana tumi, thaka ama-sange
parihasa-patra-sange ami kaila range//CB, Madhya 10.211//
TRANSLATION
“You are My singer, and you always reside with Me. I was joking with you because you were a proper candidate.
COMMENTARY
“You always sing the glories of the Supreme Lord. Therefore you always reside with Me. So when I said that you would see Me after millions of births, you should know that this was simply a joke. You are most dear to Me, so it is My nature to joke with you.”

Text 212
satya yadi tumi koti aparadha kara
se-sakala mithya, tumi mora priya drdha//CB, Madhya 10.212//
TRANSLATION
“If you actually committed millions of offenses, they wouldn’t be considered offenses because you are so dear to Me.
COMMENTARY
“Eternal devotees and experienced devotees never commit any offenses. Even if they manifest something similar to an offense, they are never subjected to any punishment for that offense. If a devotee like you commits millions of offenses, those offenses cannot remain in you because of your determination and love.”

Text 213
bhakti-maya tomara sarira—mora dasa
tomara jihvaya mora nirantara vasa”//CB, Madhya 10.213//
TRANSLATION
“You are My servant, and your body is filled with devotional service. I constantly reside on your tongue.”
COMMENTARY
The bodily limbs of the Lord’s devotees are always inclined towards the service of Krsna. Sri Gaurasundara is nondifferent from His holy names. Therefore He constantly resides on the tongue of Mukunda. In the eternal realization of Krsna’s servants the propensity for service is always present. Therefore the Supreme Lord is obliged to constantly reside on the tongue of the devotees.

Text 214
prabhura asvasa suni’ kandaye mukunda
dhikkara kariya apanare bale manda//CB, Madhya 10.214//
TRANSLATION
On hearing the Lord’s solacing words, Mukunda cried profusely as he lamented and condemned himself.

Text 215
“bhakti na manilun muni ei chara mukhe
dekhilei bhakti-sunya ki paiba sukhe?//CB, Madhya 10.215//
TRANSLATION
“I am so wretched that I have not accepted devotional service. Since I am devoid of devotional service, how will I become happy by seeing You?
COMMENTARY
Mukunda said, “I am an unfortunate person, devoid of the Lord’s service, therefore I have not accepted the importance of devotional service with my body, mind, and speech. Devotional service is full of bliss. I am devoid of devotional service, so how will I achieve happiness by seeing You?”

Text 216
visvarupa tomara dekhila duryodhana
yaha dekhibare vede kare anvesana//CB, Madhya 10.216//
TRANSLATION
“Duryodhana saw Your universal form, which some people search throughout the Vedas to see.
COMMENTARY
Duryodhana’s darsana of the universal form is described as follows: Desiring to avoid unnecessary battle, Maharaja Yudhisthira sent Lord Krsna as a messenger to Duryodhana, the head of the Kauravas, prior to the commencement of the Battle of Kuruksetra and proposed that the kingdom be divided in half to maintain peace. Duryodhana did not agree to this proposal and conspired to arrest Lord Krsna. As a result, Lord Krsna became angry and said to Duryodhana, “O Duryodhana, you desire to arrest Me, considering that I am alone. But such a desire is completely foolish. Just behold, all the Pandavas, Andhakas, Vrsnis, Adityas, Rudras, Vasus, and sages are all present.” After speaking in this way, Lord Krsna loudly laughed and the demigods, Pandavas, Andhakas, and Vrsnis, who were all as effulgent as fire and resembled a thumb in size, began to appear from the body of Lord Krsna. In this way Lord Krsna agitated, shocked, and frightened Duryodhana by manifesting His universal form and then left the assembly. (Mahabharata, Udyoga-parva, Chapters 130-131)

Text 217
dekhiya o savamse marila duryodhana
na paila sukha, bhakti-sunyera karana//CB, Madhya 10.217//
TRANSLATION
“Yet even after seeing the universal form of the Lord, Duryodhana along with his family were all killed. He did not obtain any happiness because he was devoid of devotional service.
COMMENTARY
Persons who are engrossed in material concepts consider this material world as the temporary universal form of the Lord. Although Duryodhana, who was enriched in material knowledge, saw such a universal form of the Lord, he was killed along with his family because he was cheated from seeing the actual form of the Lord. Although due to his piety Duryodhana saw the Lord within the material world created by the external energy of the Lord, since he did not see the actual form of the Lord but rather considered the Lord material, he could not become inclined towards the service of the Lord. That is why it was impossible for Duryodhana to achieve any devotional happiness. Rather, since he was averse to the service of the Lord, he was destroyed along with his familyas a mark of punishment.

Texts 218-222
hena bhakti na manila ami chara mukhe
dekhile ki haiba ara mora prema-sukhe?

yakhane calila tumi rukmini-harane
dekhila narendra toma garuda-vahane

abhiseke haila raja-rajesvara nama
dekhila narendra saba jyotir-maya-dhama

brahmadi dekhite yaha kare abhilasa
vidarbha-nagare taha karila prakasa

taha dekhi’ mare saba narendrera gana
na paila sukha,—bhakti-sunyera karana//CB, Madhya 10.218-222//
TRANSLATION
“I am so wretched that I have not accepted devotional service. Since I am devoid of devotional service, how will I achieve love of God by seeing You? When You went to kidnap Rukmini, all the kings saw You riding on the back of Garuda. During the abhiseka named Raja-rajesvara, all the kings saw Your effulgent form. In the city of Vidarbha, You manifested Your form that personalities like Lord Brahma desire to see. In spite of seeing Your form, all those kings were killed. They could not achieve any happiness because they were devoid of devotional service.
COMMENTARY
The kidnapping of Rukmini by Lord Krsna is described as follows: Rukminidevi, the manifestation of Laksmi, appeared as the daughter of Bhismaka, the King of Vidarbha. She heard about the beauty and qualities of Lord Krsna from various persons and became attached to Him within her mind. Considering Sri Krsna as a suitable groom, King Bhismaka resolved to give Rukmini to Him in charity. At that time, Rukmini’s brother Rukmi, who was envious of Krsna, forbade his father and fixed Sisupala as the groom. On hearing this, Rukmini became extremely distressed and in order to convey her attachment for Krsna she sent Him a letter through a reliable brahmana. She also requested that Krsna should kidnap her before Sisupala comes to marry her, and she informed Him as to how that should be done. When Lord Krsna and the brahmana arrived by chariot in the city of Vidarbha on the day before the marriage, the brahmana went to Rukmini and informed her of Krsna’s arrival and plan. When, according to family custom, Rukmini went the day before marriage to visit the temple of goddess Ambika, Lord Krsnaimmediately placed her on His chariot, defeated the kings who were Sisupala’s well-wishers, and departed for His own abode. (Srimad Bhagavatam, Tenth Canto, Chapters Fifty-three and Fifty-four)

Texts 223-225
sarva-yajna-maya rupa-karana sukara
avirbhava haila tumi jalera bhitara

ananta prthivi lagi’ achaye dasane
ye prakasa dekhite devera anvesane

dekhileka hiranya apurva darasana
na paila sukha, bhakti-sunyera karana//CB, Madhya 10.223-225//
TRANSLATION
“In Your boar form, as the personification of sacrifice, You once entered into the water and held the vast earth on Your tusks. The demigods desire to see that form of Yours. Although Hiranyaksa saw that wonderful form, he did not receive any happiness because he was devoid of devotional service.
COMMENTARY
After universal annihilation, when Lord Brahma, with a desire to create, was absorbed in thought of how to deliver the submerged earth from the waters, the tiny form of Varaha came out of his nostril. Within a moment, that form assumed the size of a large elephant. While searching for the earth by smelling like an animal, He entered into the water and then raised the earth from Rasatala by His tusks. At that time Hiranyaksa came before the Lord with a club in hand in order to stop Him, but Lord Varahadeva easily destroyed him. (Srimad Bhagavatam, Third Canto, Chapter Thirteen)

Texts 226-227
ara mahaprakasa dekhila tara bhai
mahagopya, hrdaye sri-kamalara thani

apurva nrsimha-rupa kahe tribhuvane
taha dekhi’ mare bhakti-sunyera karane//CB, Madhya 10.226-227//
TRANSLATION
“His brother, Hiranyakasipu, also saw a wonderful and most confidential manifestation of the Lord, who resides in the heart of Sri Kamala, Laksmi. This wonderful form is renowned in the three worlds as Nrsimhadeva. Yet even after seeing that form, Hiranyakasipu was killed because he was devoid of devotional service.
COMMENTARY
After Hiranyaksa was killed, when his brother, Hiranyakasipu, began to envy his devotee son, Prahlada, Lord Nrsimhadeva appeared and destroyed him. (Srimad Bhagavatam, Seventh Canto, Chapters One to
Eight)

Text 228
hena bhakti mora chara mukhe na manila
e bada adbhuta,—mukha khasi’ na padila//CB, Madhya 10.228//
TRANSLATION
“I did not care for such devotional service, yet my head did not fall off. This is indeed astonishing.

Text 229
kubja, yajnapatni, puranari, malakara
kothaya dekhila tara prakasa tomara?//CB, Madhya 10.229//
TRANSLATION
“How were Kubja, the wives of the sacrificial brahmanas, the women of Mathura, and the florist all able to see Your form?

Text 230
bhakti-yoge tomare paila tara saba
seikhane mare kamsa dekhi’ anubhava//CB, Madhya 10.230//
TRANSLATION
“They were able to see You simply due to their devotional service. Yet Kamsa was destroyed at the same place, in spite of seeing Your opulence.
COMMENTARY
The Mathura women’s darsana of Krsna is described as follows: After Lord Krsna was brought to Mathura by Akrura, He walked through the streets of Mathura in the company of the cowherd boys enjoying the wonderful beauty of the city. At that time the women of the city immediately left their respective duties and went either to the roofs or to the gates of their houses in order to see Krsna. They already knew about Krsna. Now, after seeing Him, their hearts became pacified. The women on the roofs happily showered flowers on Krsna and praised the gopis for their good fortune of constantly seeing Krsna. The florist’s darsana of Krsna is described as follows: With a desire to dress attractively and be adorned with sandalwood pulp before entering Kamsa’s assembly, Lord Krsna went to the house of Sudama, the florist. When Sudama worshiped Lord Krsna with padya, arghya, and sandalwood pulp and then offered prayers to Him, Lord Krsna was pleased and awarded him his desired benediction. (Srimad Bhagavatam, Tenth Canto, Chapter Forty-one) Kubja’s darsana of Krsna is described as follows: After He left the house of Sudama, when Lord Krsna saw Sairindhri, who was a hunchback, coming towards Him on the road with a bowl of sandalwood pulp, He requested her for the sandalwood pulp. Kubja became overwhelmed onseeing the beauty of Lord Krsna, and after she offered Him the thick sandalwood pulp, Lord Krsna pressed the toes of the deformed Sairindhri’s feet with His feet and, catching hold of her chin, He straightened her backbone.

Text 231
hena bhakti mora chara mukhe na manila
ei bada krpa tora,—tathapi rahila//CB, Madhya 10.231//
TRANSLATION
“I disrespected such glorious devotional service with my mouth. It is Your mercy that I am still alive.

Text 232
ye bhakti-prabhave sri-ananta mahabali
ananta brahmanda dhare hai’ kutuhali//CB, Madhya 10.232//
TRANSLATION
“The most powerful Sri Ananta effortlessly holds innumerable universes by the influence of this devotional service.

Text 233
sahasra-phanara eka phane bindu yena
yase matta prabhu, nahi jane ache hena//CB, Madhya 10.233//
TRANSLATION
“He is so intoxicated by chanting Your glories that He does not even notice the universes that are resting like a drop on one of His thousands of hoods.

Text 234
nirasraye palana karena sabakara
bhakti-yoga-prabhave e saba adhikara//CB, Madhya 10.234//
TRANSLATION
“Ananta independently maintains everyone. This is possible by the influence of His devotional service.

Text 235
hena bhakti na manilun muni papa-mati
asesa janme o mora nahi bhala gati//CB, Madhya 10.235//
TRANSLATION
“I am so sinful that I did not accept such devotional service. Therefore I will not achieve the goal of life even after unlimited births.

Text 236
bhakti-yoge gauri-pati hailasankara
bhakti-yoge narada haila muni-vara//CB, Madhya 10.236//
TRANSLATION
“On the strength of devotional service Sankara became the husband of Gauri, and on the strength of devotional service Narada became the greatest among sages.
COMMENTARY
The devotional service of Gauri’s husband is explained in the Brahmavaivarta Purana, Chapter Six, as follows: When Lord Krsna desired to give Sati as a wife to Sankara, Lord Siva spoke as follows: “O my Lord, I do not wish to have a wife. Please give me my desired benediction….My desire for Your devotional service is increasing day and night, and I’m not satiated by chanting Your names and serving Your lotus feet. O my Lord, may I constantly sing Your most auspicious names and qualities with my five mouths as I wander about in dream or in wakefulness. Material enjoyment, yoga, and austerities do not appeal to my mind, for I wish to eagerly meditate on Your enchanting form for millions of kalpas. My happiness is uninterrupted while serving You, offering obeisances to You, and chanting Your names; but when these activities are finished, my happiness is also. O Lord, O giver of benedictions, please bestow on me the nine forms of devotional service so that I may constantly remember Your pastimes, chant and hear Your glories and qualities, meditate on Your attractive form, offer obeisances at Your lotus feet, surrender fully, and eat Your remnants.” In the Srimad Bhagavatam (3.28.22) it is stated:
yac-chauca-nihsrta-sarit-pravarodakena
tirthena murdhny adhikrtena sivahsivo ‘bhut
dhyatur manah-samala-saila-nisrsta-vajram
dhyayec ciram bhagavatas caranaravindam
“The blessed Lord Siva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord’s lotus feet.” In the Srimad Bhagavatam (10.63.43-44) it is stated:
aham brahmatha vibudha
munayas camalasayah
sarvatmana prapannas tvam
atmanam prestham isvaram

tam tva jagat-sthity-udayanta-hetum
samam prasantam suhrd-atma-daivam
ananyam ekam jagad-atma-ketam
bhavapavargaya bhajama devam
“I, Lord Brahma, the other demigods and the pure-minded sages have all surrendered wholeheartedly unto You, our dearmost Self and Lord. Letus worship You, the Supreme Lord, to be freed from material life. You are the maintainer of the universe and the cause of its creation and destruction. Equipoised and perfectly at peace, You are the true friend, Self and worshipable Lord. You are one without a second, the shelter of all the worlds and all souls.” The devotional service of Narada is explained in the Srimad Bhagavatam, Canto One, Chapters Five and Six, as follows: Long ago, the great sage Narada took birth from the womb of a maidservant, who engaged in the service of sages well-versed in the Vedic literatures. When the sages remained together at one place during the period of Caturmasya, she steadfastly served them and ate their remnants. As a result, the mirror of her heart was cleansed and she developed a taste for bhagavata-dharma. Later on, when those sages were leaving for other places, they instructed her in the most confidential science of the Absolute Truth. In due course of time, after his mother left her body,Narada gave up all hesitation for loudly chanting the Lord’s names. As he traveled alone in this state through many provinces he once sat down under a tree and through meditation achieved darsana of Lord Hari. Thereafter he served saintly persons for some time, and while chanting the holy names without expecting any respect yet ready to offer all respect to others, he left his body and attained the position of Lord Hari’s associate.

Texts 237-239
veda-dharma-yoge nanasastra kari’ vyasa
tilardheka citte nahi vasena prakasa

maha-gopya jnane bhakti balila sanksepe
sabe ei aparadha,—cittera viksepe

naradera vakye bhaki karila vistare
tabe manoduhkha gela,—tarila samsare?”//CB, Madhya 10.237-239//
TRANSLATION
“After compiling many scriptures dealing with Vedic religious principles and yoga, Vyasadeva did not feel any satisfaction at heart. The cause of his dissatisfaction was due to the fault of describing devotional service too briefly in the course of his elaborate presentation of the most confidential knowledge. On the instructions of Narada, he elaborately described devotional service. Then his distress was vanquished and he delivered the entire world.
COMMENTARY
For a description of this topic, see Srimad Bhagavatam, Canto One, Chapter Four.

Text 240
kita hai’ na manilun muni hena bhakti
ara toma dekhibare ache mora sakti?”//CB, Madhya 10.240//
TRANSLATION
“I am an insignificant creature, for I have not accepted such devotional service. So what power do I have to see You?”

Text 241
bahu tuli’ kandaye mukunda mahadasa
sarira calaye—hena bahe mahasvasa//CB, Madhya 10.241//
TRANSLATION
The great servant Mukunda raised his arms and cried. He breathed so heavily that his body began to shake.

Text 242
sahaje ekanta bhakta,—ki kahiba sima?
caitanya-priyera majhe yahara ganana//CB, Madhya 10.242//
TRANSLATION
Mukunda was by nature an unalloyed devotee. How can I describe the extent of his glories? He is counted amongst the dear associates of Lord Caitanya.

Text 243
mukundera kheda dekhi’ prabhu visvambhara
lajjita haiya kichu karila uttara//CB, Madhya 10.243//
TRANSLATION
On seeing Mukunda’s lamentation, Lord Visvambhara became somewhat embarrassed and spoke to him as follows.
COMMENTARY
Mukunda was a natural devotee. Factually he was a servant of unalloyed devotional service. Therefore it is impossible for a person to find the limit of his glories. Sri Mukunda is counted among the dear devotees of Sri Caitanyadeva.

Text 244
“mukundera bhakti mora bada priyankari
yatha gao tumi, tatha ami avatari//CB, Madhya 10.244//
TRANSLATION
“Mukunda, your devotional service is very pleasing to Me. I personally manifest wherever you sing.
COMMENTARY
Wherever the holy names of the Lord are chanted with devotion, the Lord personally incarnates there in the form of His holy names. The bhajananandi Mukunda is extremely dear to the Lord, therefore Lord Gaurasundara always incarnates wherever Mukunda sings.

Text 245
tumi yata kahile, sakala satya haya
bhakti vina ama’ dekhile o kichu naya//CB, Madhya 10.245//
TRANSLATION
“Whatever you have said is indeed true, for one cannot achieve perfection without devotional service, even if he sees Me face to face.
COMMENTARY
Sri Gaurasundara said, “O Mukunda, it is the supreme truth that if one wants to see Me without devotional service, he will not see Me.” As stated:
atahsri-krsna-namadi, na bhaved grahyam indriyaih
sevonmukhe hi jihvadau, svayam eva sphuraty adah
“No one can understand the transcendental nature of the name, form, quality and pastimes of Sri Krsna through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.” If one is not inclined towards the service of the Lord, then instead of serving the object of service one ends up serving unservable objects. It is stated [in Hari-nama-cintamani]: namaksara bahiraya bate, tabu nama kabhu naya—“One may vibrate the sound of the holy names, but it may not actually be the holy names.” The holy names and the Supreme Lord are nondifferent. Those who lack knowledge of the relationship between the servant and the object of service cannot cross the four objectives of life—religiosity, economic development, sense gratification and liberation—and reach the platform of love of Krsna. As stated in the Padma Purana, Uttara-khanda, Chapter Fifty:
caksur vina yatha dipam yatha darpanam eva ca
samipastham na pasyanti tatha visnum bahir mukhah
“As a blind person cannot see anything, even with the help of a lamp or a mirror, persons who are averse to Lord Visnu cannot see Him even if He stands before them.”

Texts 246-248
ei tore satya kahon, bada priya tumi
veda-mukhe baliyachi yata kichu ami

ye-ye-karma kaile haya, ye-ye-divya-gati
taha ghucaite pare kahara sakati?

muni paron sakala anyatha karibare
sarva-vidhi-upare mohara adhikare?”//CB, Madhya 10.246-248//
TRANSLATION
“You are very dear to Me. I am telling you the truth. Who has the power to nullify the various duties and their concomitant results I have prescribed in the Vedas? It is I alone who can change these, for My authority is beyond all rules and regulations.
COMMENTARY
“It is certainly true that you are very dear to Me, for you are always engaged in singing My holy names. The topics in the Vedic literatures that are prescribed according to the qualification of the karmis who desire the fruits of their activities and the topics of the Upanisads, which are the head of the Vedas, that are prescribed according to the qualification of the jnanis who desire liberation are prescriptions that apply only to the respective karmis and jnanis. But My order is more powerful than all those rules and regulations.” In the Brahma-vaivarta Purana it is stated:
daivadhinam jagat sarvam janma-karma subhasubham
samyogas ca viyogas ca na ca daivat param balam

krsnayattam ca tad daivam sa daivat paratas tatah
bhajanti satatam santah paramatmanam isvaram

daivam vardhayitumsaktah ksayam kartum svalilayana
daiva-baddhas tad bhaktas cavinasi ca nirgunah
“All activities of a human being are under the control of providence. What to speak of this, the entire world is under the control of providence. Birth, activities, the results of pious and impious actions, and the meeting and separation of all living entities are under the control of providence. Therefore there is no force superior to providence. Yet Lord Krsna is greater than providence. Since providence is under the control of Lord Krsna, saintly persons worship Krsna, who is the Supersoul and Supreme Personality of Godhead. Through His pastimes, Sri Krsna can diminish or expand this providence. Therefore the devotees of Lord Krsna are not bound by providence. They are imperishable and transcendental.”

Text 249
muni satya kariyachonapanara muhe
mora bhakti vina kona karme kichu nahe//CB, Madhya 10.249//
TRANSLATION
“I have established the fact that no activity is fruitful without devotional service.
COMMENTARY
“Without the service of the Lord a conditioned soul cannot achieve any benefit through the performance of conditional or constitutional duties—I have personally established this fact.” In other words, this principle is described in the Vedic literatures. The Kaivalya Upanisad states: sraddha-bhakti-dhyana-yogad avaiti—“Faithful sadhakas attain Lord Krsna by meditating on His form with devotion.” The Vedanta-sutra (3.2.24) states: api samradhane pratyaksanumanabhyam—“According to the srutis and smrtis, the Lord becomes visible to those who worship Him with love.” In the Atharva Veda (Gopala-tapani Upanisad 1.79) it is stated: vijnana-ghanananda-ghana sac-cid-anandaika-rase bhakti-yoge tisthati—“Sri Govinda, who is sac-cid-ananda, always exists in the mellows of devotional service, in other words, He is attained only through devotional service.” In the Mundaka Upanisad (3.18) it is stated: jnanaprasadena visuddha-sattvas tu tam pasyate niskalam dhyayamanah—“If a pure-hearted, self-realized sadhaka meditates through the knowledge of the scriptures on the unchangable Supreme Lord, then he can directly see Him.” In the Vedanta-sutra (3.2.26) this is also described in the following words: prakasas ca karmany abhyasat—“Devotional service is so potent that simply by engaging in the activities of devotional service one becomes enlightened without a doubt.” In the Srimad Bhagavatam (10.14.4) it is stated:
sreyah-srtim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye
tesam asau klesala eva sisyate
nanyad yatha sthula-tusavaghatinam
“My dear Lord, devotional service unto You is the best path for selfrealization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.” In the Srimad Bhagavatam (11.14.20) it is stated:
na sadhayati mam yogo na sankhyam dharma uddhava
na svadhyayas tapas tyago yatha bhaktir mamorjita
“My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sankhya philosophy, pious work, Vedic study, austerity or renunciation.” In the Mathara-sruti it is stated:
bhaktir evainam nayati bhaktir evainam darsayati
bhakti-vasah puruso bhaktir eva bhuyasi
“Bhakti leads the jiva to the Lord, and enables the soul to see the Supreme Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all.” In the Bhagavad-gita (8.22) it is stated:
purusah sa parah partha bhaktya labhyas tv ananyaya
“O son of Prtha, the Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion.” In the Bhagavad-gita (11.53-54) it is stated:
naham vedair na tapasa
na danena na cejyaya
sakya evam-vidho drastum
drstavan asi mam yatha

bhaktya tv ananyaya sakya
aham evam-vidho ‘rjuna
jnatum drastum ca tattvena
pravestum ca parantapa
“The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am. My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.” In the Srimad Bhagavatam (10.9.21) it is stated:
nayam sukhapo bhagavan
dehinam gopika-sutah
jnaninam catma-bhutanam
yatha bhaktimatam iha
“The Supreme Personality of Godhead, Krsna, the son of Mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for selfrealization by severe austerities and penances, or to those who consider the body the same as the self.” In his commentary on the Vedanta-sutra (3.3.54) Sri Madhvacarya has quoted the following verse:
bhakti-sthah paramo visnustathaivainam
vase nayet
tathaiva darsanam yatah
pradadyan muktim etaya

snehanubandho yas tasmin
bahu-mana-purahsarah
bhaktir ity ucyate saiva
karanam param isituh
“Lord Visnu dwells in devotional service. The Supreme Lord Visnu is controlled only by devotional service. Only through devotional service does He give His darsana to His devotees, and only by devotional service does He award liberation to the living entities. Intense affection for Lord Visnu is called devotional service. This devotional service is the supreme method for achieving the darsana of the Supreme Lord Visnu.” In the Caitanya-caritamrta (Madhya, 20.136 and 139) it is stated:
`bhaktye’ krsna vasa haya, bhaktye tanre bhaji
ataeva `bhakti’——krsna-praptyera upaya
“Krsna can be fully satisfied only by devotional service, and He is worshiped only by devotional service. The conclusion is that devotional service is the only means for approaching the Supreme Personality of Godhead.” In the Padma Purana (Uttara-khanda, Chapter Fifty) it is stated:
na dhanena samrddhena
na vai vipulaya dhiyae
kena bhakti-yogena
samipe drsyate ksanat

toyam baddhva tu vastrena
krta-karyam katham bhavet
prapya deha vina bhaktim
kriyate sa vrtha-sramah

bahubhyam sagaram tartum
yad van mukho ‘bhi vanchati
samsara sagaram tad vad
visnu-bhaktim vina narah
“Lord Visnu does not give His darsana to those who have vast wealth, He does not give His darsana to those who were born in aristocratic families, He does not give His darsana to those who have vast knowledge, but He gives His darsana in a moment to those who are engaged in devotional service. Just as a person is unable to bind water with cloth, if after attaining the human form of life the living entity does not engage in devotional service, he is unable to attain liberation and his labors go in vain. As a foolish person tries to cross the ocean by swimming, only a foolish person tries to cross the ocean of material existence withoutengaging in devotional service to Visnu.” In the Srimad Bhagavatam (11.14.22) it is stated:
dharmah satya-dayopeto
vidya va tapasanvita
mad-bhaktyapetam atmanam
na samyak prapunati hi
“Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one’s consciousness if they are bereft of loving service to Me.”

Text 250
bhakti na manile haya mora marma-duhkha
mora duhkhe ghuce tara darasana-sukha//CB, Madhya 10.250//
TRANSLATION
“If one does not accept devotional service, I feel aggrieved at heart and as a result he is obstructed from seeing Me.
COMMENTARY
“I feel greatly aggrieved to see the speculative process of those who have no knowledge about the relationship between the servant and the object of service described in the Mundaka Upanisad. That which brings dissatisfaction and unhappiness to Me is not devotional service. Failing to achieve My darsana, the nondevotees cannot see My personal form; they are perpetually bereft of My darsana because they maintain impersonal conceptions. Due to foolishness they follow mundane conceptions, andwithout understanding the need for having darsana of the seer and the object of sight they accept the philosophy of monism as the goal of life. Therefore they simply become perpetually bereft of the happiness of serving the form of eternity, knowledge, and bliss.”

Text 251
rajake o dekhila,—magila tara thani
tathapi vancita haila,—yate prema nani//CB, Madhya 10.251//
TRANSLATION
“Even though the washerman saw Me, when I asked him for something, he was deceived because he had no devotion.
COMMENTARY
When Krsna was wandering in Mathura, He was seen by King Kamsa’s washerman. When the washerman refused to give Krsna clothes and flower garlands, Krsna was compelled to kill Him. This is the result of seeing the Supreme Lord without devotion. Since Mukunda had an abundance of love, he was able to see the Supreme Lord. If he had no love for the Lord, he would not achieve the happiness of seeing the Lord for millions of lifetimes.

Texts 252-254
ama dekhibare sei kata tapa kaila
kata koti deha sei rajaka chadila

paileka mahabhagye mora darasana
na paila sukha, bhakti-sunyera karana

bhakti-sunya jane muni na kari prasada
mora darasana-sukha tara haya vada//CB, Madhya 10.252-254//
TRANSLATION
“That washerman underwent austerities for millions of lifetimes in order to see Me. Even though out of great fortune he achieved My darsana, he did not obtain any happiness because he was devoid of devotional service. I do not show any compassion to those who are devoid of devotional service. Therefore they are bereft of the happiness derived from My darsana.
COMMENTARY
One cannot have darsana of the Lord if he is less fortunate. It took the washerman millions of births to achieve the Lord’s darsana, yet because he was not inclined to the service of the Lord, he could not obtain the Lord’s mercy. “I am never pleased with those who are devoid of devotional service. Even if karmis on the strength of thousands of pious activities achieve My darsana, they cannot achieve My mercy. Therefore even if they achieve My darsana, they are cheated from the happiness derived from My darsana.”

Text 255
bhakti-sthane aparadha kaile, ghuce bhakti
bhaktira abhave ghuce darasana-sakti//CB, Madhya 10.255//
TRANSLATION
“If one commits an offense to devotional service, his devotion is vanquished, and one who is bereft of devotion derives no benefit from My darsana.
COMMENTARY
One who becomes an offender by opposing devotional service can never develop the propensity for service. Being thus cheated of the service attitude, his darsana of the Lord goes in vain. Other than those who are inclined to the service of the Lord, no one can possibly achieve happiness from the Lord’s darsana. Since others consider the Supreme Lord as an object of enjoyment, they lack a service attitude and are unable to achieve eternal happiness, which is the actual fruit of the Lord’s darsana.

Text 256
yateka kahila tumi, saba mora katha
tomara mukhete kena asiba anyatha?//CB, Madhya 10.256//
TRANSLATION
“Whatever you have said has been spoken by Me. Otherwise how could those statements come from your mouth?
COMMENTARY
“O Mukunda, you have simply repeated My words. Because you are an unalloyed devotee, no statement other than the truth can come from your mouth.”

Text 257
bhakti vilaimu mui—balila tomare
age prema-bhakti dila tora kantha-svare//CB, Madhya 10.257//
TRANSLATION
“I tell you that I will distribute devotional service. I have already imparted love and devotion into your voice.
COMMENTARY
A living entity cannot engage in the service of the Supreme Lord through his false ego. The principle criteria for the living entities to become inclined towards the Lord’s service is the mercy of the Supreme Lord. Mahaprabhu said, “O Mukunda, I have made you eligible for loving devotional service. I will certainly preach devotional service through your kirtana.”

Text 258
yata dekha ache mora vaisnava-mandala
sunile tomara gana dravaye sakala//CB, Madhya 10.258//
TRANSLATION
“The hearts of all Vaisnavas melt while hearing your singing.
COMMENTARY
“As all the devotees of Visnu who follow Me hear your devotion-filled songs, the hardness in their hearts softens.”

Text 259
amara yemana tumi vallabha ekanta
ei-mata hau tore sakala mahanta//CB, Madhya 10.259//
TRANSLATION
“As you are extremely dear to Me, may you become similarly dear to all the Vaisnavas.
COMMENTARY
“As you have become dear to Me on the strength of your unalloyed devotional service, may you also become similarly dear to My devotees.”

Text 260
yekhane yekhane haya mora avatara
tathaya gayana tumi haibe amara”//CB, Madhya 10.260//
TRANSLATION
“Wherever I incarnate, you will accompany Me as My singer.”
COMMENTARY
“You are My eternal companion, and you always sing for Me. Wherever I incarnate you will appear as My associate to sing the glories of Hari.”

Text 261
mukundere eta yadi vara dana kaila
maha jaya-jaya-dhvani takhani haila//CB, Madhya 10.261//
TRANSLATION
When the Lord awarded this benediction to Mukunda, a tumultuous sound of joy was heard everywhere.

Text 262
`hari-bola hari-bola jaya jagannatha
`hari’ bali’ nivedaya yudi’ dui hata//CB, Madhya 10.262//
TRANSLATION
Everyone folded their hands as they chanted, “Hari! Hari bol! Jaya Jagannatha!”

Text 263
mukundera stuti-vara sune yei jana
sei mukundera sane haiba gayana//CB, Madhya 10.263//
TRANSLATION
Anyone who hears Mukunda’s prayers and the benediction awarded to him will become a singer with him.

Text 264
e saba caitanya-katha vedera nigudha
subuddhi manaye iha, na manaye mudha//CB, Madhya 10.264//
TRANSLATION
These topics of Lord Caitanya are confidential to the Vedas. Intelligent people accept them, whereas fools deny them.

Text 265
sunile e saba katha yara haya sukha
avasya dekhibe sei caitanyera mukha//CB, Madhya 10.265//
TRANSLATION
One who gets pleasure by hearing these topics will certainly see Lord Caitanya face to face.
COMMENTARY
Those who achieve happiness on hearing the conversation between Gaura and Mukunda are certainly eligible to see the form of Sri Caitanyadeva.

Text 266
ei mata yata yata bhaktera mandala
yei kaila stuti, vara paila sakala//CB, Madhya 10.266//
TRANSLATION
In this way all those devotees who offered prayers received benedictions.

Text 267
srivasa pandita ati maha-mahodara
ataeva tana grhe e saba vihara//CB, Madhya 10.267//
TRANSLATION
Srivasa Pandita was most magnanimous, therefore these pastimes took place in his house.

Text 268
yara yena-mata ista prabhu apanara
sei dekhe visvambhara sei avatara//CB, Madhya 10.268//
TRANSLATION
The devotees each saw Visvambhara in whichever incarnation they most adored.

Text 269
maha-maha-parakasa ihare se bali
ei-mata kare gauracandra kutuhali//CB, Madhya 10.269//
TRANSLATION
These wonderful pastimes of Gauracandra are known as His mahaprakasa, or great revelation.

Text 270
ei-mata dine dine prabhura prakasa
sapatnike dekhe saba caitanyera dasa//CB, Madhya 10.270//
TRANSLATION
In this way all of Lord Caitanya’s servants and their wives saw the Lord reveal Himself day after day.

Text 271
deha-mane nirvisese ye hayena dasa
sei se dekhite paya e saba vilasa//CB, Madhya 10.271//
TRANSLATION
Anyone who renders service to the Lord with his body and mind is able to see these pastimes of the Lord.
COMMENTARY
If one is infested with material conceptions, he cannot understand the topics of the Lord’s pastimes. But persons who are indifferent to external vision and devoid of material conceptions can see the Lord’s pastimes. In the Srimad Bhagavatam (2.7.42) it is stated:
yesam sa esa bhagavan dayayed anantah
sarvatmanasrita-pado yadi nirvyalikam
te dustaram atitaranti ca deva-mayam
naisam mamaham iti dhih sva-srgala-bhaksye
“But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so.” In the Mundaka Upanisad (3.2.3) and the Katha Upanisad (1.2.23) it is stated:
nayam atma pravacanena labhyo
na medhaya na bahunasrutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
“The Supreme Lord is not obtained by expert explanations, by vast intelligence, nor even by much hearing. He is obtained only by one whom He Himself chooses. To such a person He manifests His own form.”

Texts 272-273
sei navadvipe ara kata kata ache
tapasvi, sannyasi, jnani, yogi majhe majhe

yavat-kala gita-bhagavata sabe pade
keha va padaya, karo dharma nahi nade//CB, Madhya 10.272-273//
TRANSLATION
Many tapasvis, sannyasis, jnanis, and yogis lived in Navadvipa. They studied or taught Bhagavad-gita and Srimad Bhagavatam for their whole lives, yet they did not change their religious practices.
COMMENTARY
Many ascetics, renunciants, impersonalists, and yogis studied Bhagavad gita and Srimad Bhagavatam in the city of Navadvipa and then taught these literatures to others, yet they did not retire from their respective cherished religious principles of undergoing austerities, renunciation, endeavoring to merge with Brahman, and realizing the Supersoul.

Text 274
keha keha parigraha kichu nahi laya
vrtha akumara-dharme sarira sosaya//CB, Madhya 10.274//
TRANSLATION
Some of them vowed not to accept anything from others and shriveled up their bodies by uselessly observing celibacy.
COMMENTARY
Some people took severe vows like that observed by Bhisma and passed their lives in bodily misery by following from childhood the vow of celibacy. Others took severe vows not to accept anything from anyone. Yet because they did not realize the supremacy of devotional service, all their activities simply became miserable.

Text 275
seikhane hena vaikunthera sukha haila
vrtha abhimani eka-jana na dekhila//CB, Madhya 10.275//
TRANSLATION
Not one of those useless, proud persons could see that the happiness of Vaikuntha had manifested there.
COMMENTARY
No one who was intoxicated with the burden of material pride could achieve the transcendental happiness of Vaikuntha that manifested for the Lord’s appearance at Srivasa-angana.

Text 276
srivasera dasa-dasi yahare dekhila
sastra padiya o keha taha na janila//CB, Madhya 10.276//
TRANSLATION
Although the Lord was seen by the servants and maidservants of Srivasa, He could not be known by those persons despite their study of the scriptures.
COMMENTARY
In spite of achieving proficiency in the scriptures, the teachers who were engaged in their study and recitation of the Vedas could not see Lord Gaurasundara. But the servants and maidservants of the foremost Vaisnava, Srivasa, were easily able to see that supremely rare object of vision.

Texts 277-278
murari-guptera dase ye prasada paila
keha matha mudaiya taha na dekhila

dhane, kule, panditye caitanya nahi pai
kevala bhaktira vasa caitanya gosani//CB, Madhya 10.277-278//
TRANSLATION
The mercy received by the servants of Murari Gupta could not be seen by shaving one’s head. One cannot achieve the mercy of Lord Caitanya by wealth, high birth, or scholarship, for the Lord is controlled only by devotional service.
COMMENTARY
Persons who were engaged in activities like atonement or shaving their heads and brahmacaris and sannyasis who kept their hair were unable to achieve the good fortune of attaining the Lord’s mercy that the servants of Murari Gupta attained even without displaying such humility and frugality. Many people think that the richest man is the topmost Vaisnava. Some people think that if one can take birth in a aristocratic family, he can achieve the mercy of Sri Caitanya. Yet others think that if one achieves proficiency in the scriptures, he can control Sri Caitanyadeva. But Sri Caitanyadeva is never bound or controlled by such worldly glories. The devotees, however, control Sri Caitanyadeva with love through their unalloyed devotional service even though they do not possess such glories.

Text 279
bada kirti haile caitanya nahi pai
`bhakti-vasa sabe prabhu’—cari-vede gai//CB, Madhya 10.279//
TRANSLATION
By popular acclaim one cannot achieve Sri Caitanya. The four Vedas declare, “The Lord is controlled only by devotional service.”
COMMENTARY
Even if one accumulates name and fame by making many disciples, by organizing many Vaisnava gatherings, and by performing welfare activities for people like constructing many temples, one does achieve the mercy of Sri Caitanyadeva. The four Vedas declare that Sri Caitanyadeva is controlled only by nonduplicitous loving devotional service. In the Srimad Bhagavatam (7.9.9) it is stated:
manye dhanabhijana-rupa-tapah-srutaujastejah-
prabhava-bala-paurusa-buddhi-yogah
naradhanaya hi bhavanti parasya pumso
bhaktya tutosa bhagavan gaja-yutha-paya
“One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.” In
Sri Caitanya-mangala it is stated:
vyadhasyacaranam dhruvasya ca vayo vidya gajendrasya
kakubjayah kim u nama rupam adhikam kim tat sudamno dhanam
vamsah ko vidurasya yadava-pater ugrasya kim paurusam
bhaktya tusyati kevalam na ca gunair bhakti priyo madhavah
“Did the hunter named Dharma have any piety? Did age disqualify the five-year-old Dhruva? Did Gajendra, who lived by Trikuta Mountain, possess any learning? Did Mathura’s Kubja, the maidservant of Kamsa, have any beauty? Did Sudama Brahmana, the friend of Krsna, have any wealth? Did the social status of Vidura disqualify him? Did the prowess of Ugrasena, the King of the Yadus, disqualify him? Madhava was pleased with their devotional service, He is not pleased by material qualities.”

Text 280
sei navadvipe hena prakasa haila
yata bhattacarya,—eka-jane na janila//CB, Madhya 10.280//
TRANSLATION
Such revelations took place in Navadvipa, yet not one of the Bhattacaryas knew about this.
COMMENTARY
Being puffed-up with the prestige of scholarship, the society of learned scholars monopolized the glories of Navadvipa, yet they were unable to understand the appearance and activities of Lord Gaurasundara.

Text 281
duskrtira sarovare kabhu jala nahe
emana prakase ki vancita jiva haye?//CB, Madhya 10.281//
TRANSLATION
There can never be any water in the miscreants’ reservoir. Otherwise how could a living entity be cheated out of seeing such revelations?
COMMENTARY
Those who are unfortunate consider their misfortunes to be assets as great as unfathomable bodies of water, while it should be understood thatsuch vast bodies of water are actually devoid of water. The reason for this is that one who is deprived of seeing the manifest pastimes of Sri Caitanyadeva is as shelterless as a fish out of water. In Sri Caitanyacandramrta 5.36, 34, 35) it is stated: “A person who does not take advantage of the nectar of devotional service overflowing during the presence of Sri Caitanya Mahaprabhu’s cult is certainly the poorest of the poor. The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is certainly the poorest of the poor. The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of nectar. One who does notmerge in that ocean certainly merges in a great ocean of anarthas.”

Text 282
e-saba lilara kabhu nahi pariccheda
`avirbhava, tirobhava’—ei kahe veda//CB, Madhya 10.282//
TRANSLATION
Although the Vedas describe the Lord’s “appearance” and “disappearance,” there is actually no end to His pastimes.
COMMENTARY
The variegated pastimes of Sri Gaurasundara are not like the ordinary activities of a living entity who is forced to accept the fruits of his karma. Since the activities of the Lord are eternal, one should not consider that simply because they appear and disappear they are under the clutches of material time. It is stated in the Gopala-tapani, Uttara-khanda: avirbhavatirobhava svapade tisthati—“Although the Lord appears and disappears, He eternally resides in Goloka.”

Texts 283-284
adyapiha caitanya e saba lila kare
yakhane yahare kare drsti-adhikare

sei dekhe,—ara dekhibare sakti nai
nirantara krida kare caitanya gosani//CB, Madhya 10.283-284//
TRANSLATION
Lord Caitanya performs these pastimes even today. Only when the Lord gives one the ability to see these pastimes can one see them. Others have no ability to see Lord Caitanya’s eternal pastimes.
COMMENTARY
The pastimes of Lord Caitanya are eternal. Whenever one’s good fortune is awakened, he is able to see those pastimes. It is not that the everexisting pastimes of Sri Caitanya appear in this material world under the control of time. If one’s heart is filled with devotion and he desires to serve the Lord, then he can always nourish the pastimes of Sri Caitanya. These topics are always understood by the servants of Sri Caitanya Matha. The vision of the karmis and prakrta-sahajiyas, who are averse to Sri Caitanya, Sri Gaurasundara’s teachings, and Sri Gaudiya Matha, is incapable of perceiving the pastimes of Sri Caitanya. In the Laghubhagavatamrta (Purva 391) it is stated:
ced didrkserann utkantharta nija-priyahtam
tam lilam tatah krsno darsayet tan krpa-nidhih
“Even today if one of His dear devotees intensely desires to see one of His particular pastimes, the merciful Lord immediately exhibits that pastime for him.” The pure devotees always see Sri Caitanyadeva’s pastimes of chanting the holy names of Krsna. People in this world who are intoxicated with material enjoyment have no power to see the pastimes of Sri Caitanya.

Text 285
ye mantrete ye vaisnava ista dhyana kare
sei mata dekhaye thakura visvambhare//CB, Madhya 10.285//
TRANSLATION
A devotee sees Lord Visvambhara according to the mantra he invokes while meditating on his worshipable Lord.
COMMENTARY
The Supreme Lord, the embodiment of pastimes, expands His eternal pastimes in His innumerable forms while residing in Maha-Vaikuntha. In order to see any particular pastime, persons who desire deliverance from their mental concoctions may chant the appropriate mantra to see the Lord’s corresponding pastime. Sri Caitanyadeva manifest in different forms before different devotees. In the Bhagavad-gita (4.11) it is stated: “As all surrender unto Me, I reward them accordingly.” According to this verse, Sri Gaurasundara exhibits various forms of Visnu, the embodiment of pastimes, to His various categories of devotees. From this, one should not think that Visvambhara is not Visnu. It is not that while seeing the deity forms of demigods other than Visnu that one should not consider them as forms of Visnu. In demigods other than Visnu, however, there is a lack of completeness. In the Srimad Bhagavatam (3.9.11) it is stated:
tvam bhakti-yoga-paribhavita-hrt-saroja
asse sruteksita-patho nanu natha pumsam
yad-yad-dhiya ta urugaya vibhavayanti
tat-tad-vapuh pranayase sad-anugrahaya
“O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.” In the Vedanta-sutra (3.2.13) it is stated: api caivam eke—“It is also taught that although the Lord is one, He has innumerable forms.” In the Vedanta-sutra (3.2.35) it is stated: sthanavisesat prakasadi-vat—“As the sun’s rays are perceived differently in different places, the Lord is also perceived in various ways.” In Bhagavad-gita (4.11) it is stated: ye yatha mam prapadyante tams tathaiva bhajamy aham—“As all surrender unto Me, I reward them accordingly.” In the Tantra-sara it is stated: yadrso bhavitas tv isas tadrsojiva abhajet—“ The Lord reciprocates with the living entities according to how they worship Him.” In Caitanya-caritamrta (Adi 3.112, 4.19, and 5.133) it is stated: “The essence of the meaning of this verse is that Lord Krsna appears in all His innumerable eternal forms because of the desires of His pure devotees. In whatever transcendental mellow My devotee worships Me, I reciprocate with him. That is My natural behavior. Therefore Lord Caitanya Mahaprabhu has exhibited to everyone all the pastimes of all the various incarnations.”

Text 286
dekhaiya apane sikhaya sabakare
e sakala katha bhai, sune pache are//CB, Madhya 10.286//
TRANSLATION
In this way He manifests Himself and teaches all His devotees, and they in turn teach these topics to others.
COMMENTARY
By displaying the pastimes of Visnu’s various incarnations, Mahaprabhu taught His devotees that He was the fountainhead of all incarnations. Those who realized this imparted it in turn to others.

Text 287
“janma janma tomara paile mora sanga
toma sabara bhrtye o dekhibe mora ranga”//CB, Madhya 10.287//
TRANSLATION
“You have My association birth after birth. Even all your servants will see My pastimes.”
COMMENTARY
When the Lord performs His pastimes in this world, His associates come with Him and engage in His service. Person who are counted as servants of those associates also receive the opportunity to realize those pastimes of the Lord.

Text 288
apana galara mala dila sabakare
carvita tambula ajna haila sabare//CB, Madhya 10.288//
TRANSLATION
Thereafter the Lord gave His garland and betel remnants to everyone.

Text 289
mahanande khaya sabe harasita haiya
koti-candra-sarada-mukhera dravya pana//CB, Madhya 10.289//
TRANSLATION
After receiving remnants from the mouth of the Lord, whose face resembled millions of autumn moons, all the devotees ate them in great ecstasy.
COMMENTARY
Since Mahaprabhu is the object of worship, He is qualified to accept various ingredients of enjoyment like sandalwood pulp, betel nuts, and garlands. All ingredients of enjoyment are meant for His service alone. The devotees can accept the remnants of garlands, sandalwood pulp, and other items that are first offered to the Lord. While accepting the Lord’s remnants such as betel nuts, which are ingredients of His enjoyment, the service propensity of the living entity is enhanced. If while accepting such remnants of the Lord a living entity becomes happy, thinking, “The Lord has enjoyed these items,” then his happiness derived from material enjoyment is vanquished. If a conditioned soul under the pretext of service accepts those ingredients of enjoyment in order to fulfillhis desire for material enjoyment, then he invites inauspiciousness.

Text 290
bhojanera avasesa yateka achila
narayani punyavati taha se paila//CB, Madhya 10.290//
TRANSLATION
The fortunate Narayani received the remnants left after the Lord finished eating.

Text 291
srivasera bhratr-sutabalika ajnana
tahare bhojana-sesa prabhu kare dana//CB, Madhya 10.291//
TRANSLATION
The innocent young girl Narayani was the daughter of Srivasa’s brother. The Lord gave her His remnants.

Text 292
parama anande khaya prabhura prasada
sakala vaisnava tanre kare asirvada//CB, Madhya 10.292//
TRANSLATION
All the Vaisnavas blessed her as she joyfully ate the Lord’s remnants.

Text 293
dhanya dhanya ei se sevila narayana
balika-svabhave dhanya ihara jivana//CB, Madhya 10.293//
TRANSLATION
She is indeed glorious because she engaged in Narayana’s service. Although she was a child, her life became glorious.

Text 294
khaile prabhura ajna haya,—“narayani
krsnera paramanande kanda dekhi suni”//CB, Madhya 10.294//
TRANSLATION
After she ate the Lord’s remnants, the Lord ordered her, “O Narayani, let Me hear you cry in ecstasy for Krsna.”

Text 295
hena prabhu caitanyera ajnara prabhava
`krsna’ bali’ kande ati balika-svabhava//CB, Madhya 10.295//
TRANSLATION
Lord Caitanya’s order has such potency that the innocent young girl began to cry while calling out the name of Krsna.

Text 296
“gaurangera avasesa-patra narayani”
adyapiha vaisnava-mandale ei dhvani//CB, Madhya 10.296//
TRANSLATION
Even today it is well known in Vaisnava society that Narayani was the recipient of Gauranga’s remnants.
COMMENTARY
In the course of narrating topics concerning his mother, the author describes the past incident of how his mother received the Lord’s remnants.

Text 297
yare yena ajna kare thakura caitanya
se asiya avilambe haya upasanna//CB, Madhya 10.297//
TRANSLATION
Whoever was called by Lord Caitanya immediately came before Him.
COMMENTARY
The word upasanna means “to come near” or “to be present.”

Text 298
e saba vacane yara nahika pratita
sadya adhahpata tara janiha niscita//CB, Madhya 10.298//
TRANSLATION
Know for certain that one who does not believe these topics will inevitably fall down.

Text 299
advaitera priya prabhu caitanya thakura
ithe advaitera bada mahima pracura//CB, Madhya 10.299//
TRANSLATION
Lord Caitanya is the dear Lord of Advaita. This increases Advaita’s glories.

Text 300
caitanyera priya ati—thakura nitai
ei se mahima tana cari vede gai//CB, Madhya 10.300//
TRANSLATION
Lord Nityananda is very dear to Lord Caitanya, therefore the four Vedas sing His glories.

Text 301
`caitanyera bhakta’ hena—nahi yara nama
yadi sevya vastu,—tabu trnera samana//CB, Madhya 10.301//
TRANSLATION
If a person is not recognized as a devotee of Lord Caitanya, then even if he is exalted he is no better than a straw.
COMMENTARY
If a person is bereft of Lord Caitanya’s service, he can never command respect no matter how great he may be. Only devotees of Sri Caitanya are most respectable, no matter how disrespectable they may be in this world.

Text 302
nityananda kahe,—`muni caitanyera dasa’
aharnisa ara prabhu na kare prakasa//CB, Madhya 10.302//
TRANSLATION
Nityananda declared, “I am the servant of Lord Caitanya.” Day or night, He did not say anything to the contrary.
COMMENTARY
In the constitutional identification of Nityananda, nothing other than service was manifest.

Text 303
tahana krpaya haya caitanyete rati
nityananda bhajile apad nahi kati//CB, Madhya 10.302//
TRANSLATION
By His mercy, one attains attachment for Lord Caitanya. Simply by worshiping Lord Nityananda one will not face danger anywhere.
COMMENTARY
The word kati means “anywhere.”

Text 304
amara prabhura prabhu gauranga-sundara
e bada bharasa citte dhari nirantara//CB, Madhya 10.304//
TRANSLATION
Sri Gaurasundara is the Lord of my Lord. I always keep this conviction in my heart.

Text 305
dharani-dharendra nityanandera carana
deha’ prabhu gauracandra amare sarana//CB, Madhya 10.305//
TRANSLATION
O Lord Gauracandra, please allow me to serve the lotus feet of Nityananda Prabhu, who as Ananta Sesa holds all the universes on His heads.
COMMENTARY
Sesasayi Balarama is the plenary portion of Sri Nityananda-Balarama.

Text 306
balarama-prite gai caitanya-carita
kare balarama prabhu jagatera hita//CB, Madhya 10.306//
TRANSLATION
I sing the glories of Lord Caitanya for the pleasure of Balarama. Lord Balarama is always engaged in the welfare of the world.

Text 307
caitanyera dasya bai nitai na jane
caitanyera dasya nityananda kare dane//CB, Madhya 10.307//
TRANSLATION
Nitai does not know anything other than the service of Lord Caitanya. He always distributes the service of Lord Caitanya to others.

Text 308
nityananda-krpaya se gauracandra cini
nityananda-prasade se bhakti-tattva jani//CB, Madhya 10.308//
TRANSLATION
By the mercy of Nityananda, one can know Gauracandra and understand the science of devotional service.

Text 309
sarva vaisnavera priya nityananda-raya
sabe nityananda-sthane bhakti-pada paya//CB, Madhya 10.309//
TRANSLATION
Lord Nityananda is dear to all the Vaisnavas, for they achieve the platform of devotional service by His mercy.

Text 310
kona pake yadi kare nityananda hela
apane caitanya bale,—`sei jana gela’//CB, Madhya 10.310//
TRANSLATION
If a person somehow or other disrespects Nityananda, then Lord Caitanya Himself declares, “He is ruined.”
COMMENTARY
If, due to his misfortune, an unfortunate person neglects Nityananda Prabhu, then according to Sri Caitanyadeva he has invited his own ruination.

Text 311
adi-deva mahayogi isvara vaisnava
mahimara anta inha na janaye saba//CB, Madhya 10.311//
TRANSLATION
Even the original Lord, great yogi, controller, and topmost Vaisnava does not know the limit of Nityananda’s glories.
COMMENTARY
Although Maha-yogi, Adideva Mahadeva (Siva) is a Vaisnava, he does not fully know the confidential glories of Balarama. Some people say this verse means that not everyone knows the limit of the foremost Vaisnava Mahadeva’s glories. Otherwise, Lord Nityananda Himself is the original source of the vaibhava-tattva, or the pastime incarnations. Therefore He is Adideva, the original Lord. Since He is engaged in the service of Krsna in ten different forms and does not engage in any other activity, He is known as supremely self-controlled. Since He is the source of Karanodakasayi Visnu, Garbhodakasayi Visnu, and Ksirodakasayi Visnu, He is the supreme controller. Since He is a devotee of Krsna, He is a Vaisnava. No one is able to understand the ultimate limit of Nityananda’s glories.

Text 312
kahare na kare ninda, `krsna krsna’ bale
ajaya caitanya sei jinibeka hele//CB, Madhya 10.312//
TRANSLATION
One who chants the names of Krsna without blaspheming anyone will easily conquer the unconquerable Lord Caitanya.
COMMENTARY
Sri Caitanyadeva is unattainable through the material knowledge of proud, bewildered living entities. One who constantly chants the names of Krsna without offending others can easily control the unconquerable Sri Caitanyadeva with his love. In the Srimad Bhagavatam (10.14.3) it is stated:
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitahsruti-gatam tanu-van-manobhir
ye prayaso ‘jita jito ‘py asi tais tri-lokyam
“Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.”

Text 313
`nindaya nahika labhya’—sarva sastre kaya
sabara sammana bhagavata-dharma haya//CB, Madhya 10.313//
TRANSLATION
All the scriptures declare, “Nothing is achieved through blasphemy.”Bhagavata-dharma teaches one to offer respects to others.
COMMENTARY
It is not proper to criticize others in order to establish one’s supremacy out of false ego. While disrespecting others, an offender falls down from bhagavata-dharma. The regulation for offering respects to everyone, including dogs, cows, asses, and dog-eaters, has been described by Sri Gaurasundara in His amanina manadena verse.

Text 314
madhya-khanda-katha yena amrtera khanda
maha-nimba-hena vase yateka pasanda//CB, Madhya 10.314//
TRANSLATION
The topics of Madhya-khanda are just like nectar, yet the atheists consider them as bitter as nimba.
COMMENTARY
The topics of Sri Caitanya’s middle pastimes are like nectar. But those foolish persons who consider the demigods empowered by the Supreme Lord as equal to the Lord consider this nectar as more bitter than nimba.

Texts 315-316
keha yena sarkaraya nimba-svadu paya
tara daiva,—sarkarara svadu nahi yaya

ei mata caitanyera parananda-yasa
sunite na paya sukha hai’ daiva-vasa//CB, Madhya 10.315-316//
TRANSLATION
If someone considers the taste of sugar candy to be bitter, that is his misfortune, for sugar candy never loses its sweetness. In the same way, one does not feel happy hearing the blissful glories of Lord Caitanya only due to misfortune.
COMMENTARY
Due to his own misfortune a person accepts a sweet object to be bitter. As a result of the unwanted conception that is awakened due to his misfortune, the actual sweet taste is lost. Unfortunate persons do not obtain any happiness while hearing the transcendentally blissful glories of Lord Caitanya.

Text 317
sannyasi o yadi nahi mane gauracandra
janiha se khala jana janma janma andha//CB, Madhya 10.317//
TRANSLATION
Know that if even a sannyasi does not accept Gauracandra, then that crooked person remains blind birth after birth.
COMMENTARY
If even a sannyasi situated on the topmost platform of asrama-dharma blasphemes Gauracandra by finding fault in Him, then as a result of losing his vision such a offender remains blind birth after birth. Duplicityand envy obstruct his real vision.

Text 318
paksi-matra yadi bale caitanyera nama
sei satya yaibeka caitanyera dhama//CB, Madhya 10.318//
TRANSLATION
If even a bird chants Lord Caitanya’s name, it will certainly attain Lord Caitanya’s abode.
COMMENTARY
If birds, who are devoid of knowledge of their relationship with the Lord, imitate the sound “Sri Caitanya,” then after attaining real knowledge in a future life they will achieve the abode of Sri Caitanyadeva. Animals, birds, trees, creepers, and ignorant people in Sridhama Mayapur attain good fortune by hearing the topics of Sri Caitanyadeva.

Text 319
jaya gauracandra nityanandera jivana
tora nityananda mora hau prana-dhana//CB, Madhya 10.319//
TRANSLATION
All glories to Gauracandra, who is the life of Nityananda! May Your Nityananda be my life and wealth.

Text 320
yara yara sange tumi karila vihara
se saba gosthira paye mora namaskara//CB, Madhya 10.320//
TRANSLATION
I offer my respectful obeisances at the feet of those with whom You enjoyed pastimes.
COMMENTARY
O Gauracandra, I offer my obeisances at the lotus feet of those Vaisnavas who attained the happiness of Your association and who have become glorious by engaging in Your service.

Text 321
sri krsna-caitanya nityananda-canda jana
vrndavana-dasa tachu pada-yuge gana//CB, Madhya 10.321//
TRANSLATION
Accepting Sri Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.

Thus ends this English translation of the Gaudiya-bhasya commentary on Sri Caitanya-bhagavata, Madhya-khanda, Chapter Ten, entitled, “Conclusion of the Lord’s Maha-prakasa Pastimes.”