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Srivasa Thakura’s Appearance Day

The Threat of Srivasa Thakura’s Arrest for Loud Kirtana and Sri Chaitanya Mahaprabhu’s Reavealing His Four Armed Form to him.

from Srila Vrindavana dasa Thakura’s Sri Chaitanya Bhagavat, Madhya Kanda, Chapter 2, English translation by Bhumipati dasa, Commentary by Srila Bhaktisiddhanta Sarasvati Prabhupada.

Very interesting description of the Lord’s view of the living entieties’ free will beginning at verse 305.

Text 222
ei-mata nija-grhe sri-sacinandana
niravadhi nisidisi karena kirtana//CB, Madhya 2.222//
TRANSLATION
In this way the son of Saci regularly performed kirtana in His house throughout the day and night.

Text 223
arambhila mahaprabhu kirtana-prakasa
sakala-bhaktera duhkha haya dekhi’ nasa//CB, Madhya 2.223//
TRANSLATION
Thus the Supreme Lord inaugurated the performance of kirtana. As a result, all the devotees’ distress was mitigated.

Text 224
‘hari bola’ bali’ dake sri-sacinandana
ghana-ghana pasandira haya jagarana//CB, Madhya 2.224//
TRANSLATION
As Sri Sacinandana loudly cried out, “Hari bol!” the sleep of the atheists was repeatedly broken.
COMMENTARY
The atheists who are averse to the service of Krsna are always awake for enjoying sense gratification, and they are asleep for the service of Krsna —thus they forget Krsna’s service. Yet because of Sacinandana’s loud chanting of the names of Hari, their sleeping in ignorance was broken and their hearts, which were averse to the service of Hari, became aroused and startled.

Texts 225-228
nidra-sukha-bhange bahirmukha kruddha haya
yaya yena-mata iccha baliya maraya

keha bale,—“e-gulara haila ki vai?”
keha bale,—“ratrye nidra yaite na pai”

keha bale,—“gosani rusibe bada dake
e-gulara sarva-nasa haibe ei pake”

keha bale,—“jnana-yoga ediya vicara
parama-uddhata-hena sabara vyabhara” //CB, Madhya 2.225-228//
TRANSLATION
When the happiness of their sleep was broken, the atheists became angry and blasphemed according to their desires for their own ruination. Someone said, “What madness has come upon them?” Someone else said, “We are unable to sleep at night.” Someone said, “The Lord will become angry because of this loud noise, and that will result in their destruction.” Another said, “Rather than cultivating knowledge, they are acting most arrogantly.”
COMMENTARY
See Adi-khanda, Chapter Seven, verse 21, Chapter Eleven, verses 53- 57, Chapter Sixteen, verses 10-13 and 255-262, 269, and 270.

Text 229
keha bale,—“kisera kirtana ke va jane?
eta paka kare ei srivasiya-vamane//CB, Madhya 2.229//
TRANSLATION
Someone said, “Who knows what kind of kirtana they are doing? That foolish brahmana Srivasa is behind all this.
COMMENTARY
The word paka means “crooked” or “trouble-maker.” The word vamane means (with disrespect) “a brahmana.” The second line of this verse means “this brahmana Srivasa is the root cause of all this conspiracy, intrigue, and evil design.”

Text 230
magiya khaibara lagi’ mili’ cari bhai
‘krsna’ bali’ daka chade—yena maha-vai//CB, Madhya 2.230//
TRANSLATION
“In order to fill their bellies by begging, these four brothers loudly call out the name of Krsna as if they were afflicted by insanity.
COMMENTARY
See Adi-khanda, Chapter Sixteen, verses 12-13. The word maha-vai means “disease of insanity,” or “nervous malady.”

Text 231
mane-mane balile ki punya nahi haya?
bada kari’ dakile ki punya upajaya?”//CB, Madhya 2.231//
TRANSLATION
“Can they not achieve piety by chanting in their minds? Does chanting loudly bestow greater piety?”
COMMENTARY
See Adi-khanda, Chapter Sixteen, verses 257, 269, and 270.

Text 232
keha bale,—“are bhai! padila pramada
srivasera lagi’ haila desera utsada//CB, Madhya 2.232//
TRANSLATION
Someone else said, “O brothers, we are doomed! Because of Srivasa, the entire country will be ruined.
COMMENTARY
The word padila means “just arrived” or “just happened.” The word pramada means “danger” or “calamity.” The word utsada means “destruction” or “annihilation.”

Text 233
aji muni deoyane sunilun saba
katharajara ajnaya dui nao aise etha//CB, Madhya 2.233//
TRANSLATION
“This morning I heard that on the King’s order two boats are on their way here.
COMMENTARY
For the meaning of the word deoyane see Adi-khanda, Chapter Fifteen, verse 25.

Text 234
sunileka nadiyara kirtana visesa
dhariya nivare haila rajara adesa//CB, Madhya 2.234//
TRANSLATION
“The King has heard about the loud kirtana in Nadia, therefore he has ordered that they be arrested and brought before him.

Text 235
ye-te-dike palaibe srivasa-pandita
ama saba laiya sarva-nasa upasthita//CB, Madhya 2.235//
TRANSLATION
“Now Srivasa Pandita will slip off in some direction or other, leaving us to face certain ruin.

Text 236
takhane balinu muni haiya mukhara
‘srivasera ghara pheli gangara bhitara’//CB, Madhya 2.236//
TRANSLATION
“I frankly told you before that we should throw Srivasa’s house into the Ganges.
COMMENTARY
See Adi-khanda, Chapter Sixteen, verse 13.

Text 237
takhane na kaile iha parihasa-jnane
sarva-nasa haya ebe dekha vidyamane”//CB, Madhya 2.237//
TRANSLATION
“You took it as a joke and did not pay any attention. But now see how we will be destroyed.”

Text 238
keha bale,—“amara sabara kon daya?
srivase bandhiya diba yeba asi’ caya”//CB, Madhya 2.238//
TRANSLATION
Someone else said, “What does this have to do with us? We will bind Srivasa and turn him over to whoever demands him.”

Text 239
ei-mata katha haila nagare nagare
‘raja-nauka aise vaisnava dharibare’//CB, Madhya 2.239//
TRANSLATION
From town to town the news was spread: “The King’s men are coming to arrest the Vaisnavas.”

Text 240
vaisnava-samaje sabe e kathasunila
‘govinda’ smanari’ sabe bhaya nivarila//CB, Madhya 2.240//
TRANSLATION
When the Vaisnavas heard this news, they all subdued their fears by remembering Govinda.

Text 241
“ye karibe krsnacandra, se-i ‘satya’ haya
se prabhu thakite kon adhamere bhaya?”//CB, Madhya 2.241//
TRANSLATION
“Whatever Krsnacandra ordains must take place. Why should one fear wicked persons when the Lord is there?”
COMMENTARY
When Lord Krsnacandra is personally present as one’s protector, then there is no reason to fear any threatening material element. In Srimad Bhagavatam (10.2.33) the demigods headed by Brahma pray to Lord Krsna as follows:
tatha na te madhava tavakah kvacid
bhrasyanti margat tvayi baddha-sauhrdah
tvayabhigupta vicaranti nirbhaya
vinayakanikapa-murdhasu prabho
“O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.”

Text 242
srivasa-pandita—bada parama udara
yei kathasune, se-i pratyaya tanhara//CB, Madhya 2.242//
TRANSLATION
Srivasa Pandita was most liberal. He had firm faith in whatever he heard.
COMMENTARY
Since Srivasa Pandita was a very simple and liberal devotee; he believed whatever anyone told him. He particularly had fear that in the jurisdiction of a king who was opposed to the Hindu religion anything was possible.

Text 243
yavanera rajya dekhi’ mane haila bhaya
janilena gauracandra bhaktera hrdaya//CB, Madhya 2.243//
TRANSLATION
Considering that the Yavanas were ruling the kingdom, he became fearful. And Gauracandra knew the heart of His devotee.

Text 244
prabhu avatirna,—nahi jane bhakta-gana
janaite arambhila sri-sacinandana//CB, Madhya 2.244//
TRANSLATION
The devotees did not know that the Lord had personally appeared, therefore the son of Saci began to reveal Himself.

Texts 245-248
nirbhaye vedaya mahaprabhu visvambhara
tribhuvane advitiya madana-sundara

sarvange lepiyachena sugandhi candana
aruna-adhara sobhe kamala-nayana

cancara-cikura sobhe purnacandra-mukha
skandhe upavita sobhe manohara rupa

divya-vastra paridhana, adhare tambula
kautuke gelena prabhu bhagirathi-kula//CB, Madhya 2.245-248//
TRANSLATION
Mahaprabhu Visvambhara, who was incomparable throughout the three worlds and more attractive than Cupid, fearlessly wandered about Navadvipa. Fragrant sandalwood pulp was smeared all over His body. His lotus eyes and crimson lips were enchanting. His curling hair adorned His face, which resembled the full moon. A brahmana thread enhanced the beauty of His shoulders and His exquisite form. He was dressed in fine cloth, and His lips were tinged with the color of betel. He happily proceeded towards the bank of the Ganges.
COMMENTARY
For a description of Gaura’s form, one should see Adi-khanda, Chapter Eight, verses, 184-187, Chapter Eleven, verses 3-4, and Chapter Thirteen, verses 61-65.

Text 249
yateka sukrti haya dekhite harisa
yateka pasandi, saba haya vimarisa//CB, Madhya 2.249//
TRANSLATION
On seeing Him, all the pious persons became happy and all the atheists became morose.

Text 250
“eta bhaya suniya o bhaya nahi paya
rajara kumara yena nagare vedaya”//CB, Madhya 2.250//
TRANSLATION
“In spite of hearing the rumors, He is not at all frightened. He wanders about town like a prince.”
COMMENTARY
For the purport of the second line of this verse, see Adi-khanda, Chapter Six, verse 79.

Text 251
ara-jana bale,—“bhai! bujhilana, thaka’
yata dekha ei saba—palabara paka”//CB, Madhya 2.251//
TRANSLATION
Someone else said, “O brother, I have understood. Wait a while and you will see. This is all a cover for His escape.”
COMMENTARY
The word thaka means “stand, stop, halt, or wait a moment.” The word paka means “crooked,” “conspiracy,” “plan,” “device,” “intention,” or “desire.”

Text 252
nirbhaye cahena cari-dike visvambhara
gangara sundara srota pulina sundara//CB, Madhya 2.252//
TRANSLATION
Visvambhara fearlessly looked around and saw before Him the beautiful flowing Ganges and its charming banks.

Text 253
gabhi eka yutha dekhe pulinete care
hambarava kari’ aise jala khaibare//CB, Madhya 2.253//
TRANSLATION
He saw nearby a herd of grazing cows, who were lowing as they came to the bank of the river to drink water.

Text 254
urdhva puccha kari’ keha catur-dike dhaya
keha yujhe, keha suye, keha jala khaya//CB, Madhya 2.254//
TRANSLATION
Some of the cows raised their tails and ran about, some of them fought each other, some laid down, and some drank water.

Text 255
dekhiya garjaye prabhu kare huhunkara
“muni sei, muni sei” bale bare bara//CB, Madhya 2.255//
TRANSLATION
On seeing this, the Lord repeatedly thundered, “I am He, I am He.”
COMMENTARY
The phrase muni sei means “I am that son of Nanda, the King of the cowherd men.”

Text 256
ei-mata dhana gelasrivasera ghare
“ki karis srivasiya?” balaye hunkare//CB, Madhya 2.256//
TRANSLATION
In that mood, the Lord rushed to Srivasa’s house, where He loudly exclaimed, “O Srivasa, what are you doing?”

Text 257
nrsimha pujaye srinivasa yei ghare
punah punah lathi mare tahara duyare//CB, Madhya 2.257//
TRANSLATION
The Lord kicked again and again on the door of the room in which Srivasa was worshiping Nrsimhadeva.

Text 258
“kahare pujis, karis kara dhyana?
yanhare pujis tanre dekh vidyamana”//CB, Madhya 2.258//
TRANSLATION
“Who are you worshiping? Who are you meditating on? Look, He whom you are worshiping is standing before you.”

Text 259
jvalanta-anala dekhe srivasa-pandita
haila samadhi-bhanga, cahe cari-bhita//CB, Madhya 2.259//
TRANSLATION
Srivasa Pandita saw a blazing fire, and his meditation was broken. He opened his eyes and looked around him.

Text 260
dekhe virasane vasi’ ache visvambhara
catur-bhuja—sankha-cakra-gada-padma-dhara//CB, Madhya 2.260//
TRANSLATION
He saw Visvambhara sitting like a hero and holding conch, disc, club, and lotus in His four hands.
COMMENTARY
For an explanation of the word virasana, see Adi-khanda, Chapter Ten, verse 12.

Text 261
garjite achaye yena matta-simha-sara
vama-kakse tali diya karaye hunkara//CB, Madhya 2.261//
TRANSLATION
The Lord repeatedly roared like an intoxicated lion as He slapped the left side of His stomach.

Text 262
dekhiya haila kampa srivasa-sarire
stabdha hailasrinivasa, kichui na sphure//CB, Madhya 2.262//
TRANSLATION
On seeing Him, Srivasa Pandita began to tremble and became completely speechless.

Text 263
dakiya balaye prabhu—“are srinivasa!
eta-dina na janis amara prakasa?//CB, Madhya 2.263//
TRANSLATION
The Lord said, “O Srinivasa! All these days you did not know about Myappearance?

Text 264
tora ucca sankirtana, nadara hunkare
chadiya vaikuntha, ainu sarva parivare//CB, Madhya 2.264//
TRANSLATION
“By your loud chanting and Nadas roaring I left Vaikuntha and came here with My associates.
COMMENTARY
Srimad Bhaktivinoda Thakura, the editor of Sri Sajjana-tosani, has written in Volume 7, Part 11, as follows: “Sriman Mahaprabhu often addressed Srila Advaita Prabhu as Nada. I have heard a number of meanings of the word nada. Some Vaisnava scholar has said that the word nara refers to Maha-Visnu because nara, the total aggregate of all living entities, is situated within Him. Is the word nadaa corruption of the word nara? The people of Radha-desa often use da in place of ra. Is this the reason that
the word nara has been written as nada? This meaning is often applicable.” The word nara or nara (nada) is explained by Sridhara Svamipada in his Bhavartha-dipika commentary on Srimad Bhagavatam (10.14.14) as follows: “The word nara refers to the aggregate of living entities, and the word ayana refers to the shelter. You are Narayana Himself because You are the supreme shelter of all embodied souls. You are Narayana because all the propensities (ayana) of the living entities (nara) emanate from You. You are the supreme Narayana because You know (ayana) all living entities (nara). You are renowned as Narayana because You are the supreme shelter (ayana) of the water that emanates from Nara. In the smrtis it is stated: ‘All the truths born from Nara are known as naran by the learned scholars. Since the Supreme Lord is the shelter of this naran, learned scholars glorify Him as Narayana.’” In the Manu-samhita (1.10) it is stated: “The waters are called nara, for they emanate from the Supersoul, Nara. As they are His original resting place (ayana), He is named Narayana.”

Text 265
niscinte achaha tumi more na
janiyasantipure gela nada amare ediya//CB, Madhya 2.265//
TRANSLATION
“You are living unconcerned without recognizing Me, and Nada (Advaita Acharya) has avoided Me by going to Santipura.

Text 266
sadhu uddharimu, dusta vinasimu saba
tora kichu cinta nai, pada’ mora stava”//CB, Madhya 2.266//
TRANSLATION
“I will deliver the saintly persons and destroy the miscreants. Do not worry. Offer prayers to Me.”

Text 267
prabhure dekhiya preme kande srinivasa
ghucila antara-bhaya, paiya asvasa//CB, Madhya 2.267//
TRANSLATION
Srivasa cried out of love on seeing the Lord, and the fear in his heart was dispelled by the Lord’s assurance.

Text 268
harise purnita haila sarva kalevara
dandaiya stuti kare yudi’ dui kara//CB, Madhya 2.268//
TRANSLATION
Srivasa’s entire body became filled with ecstasy, and he stood up with folded hands and began offering prayers to the Lord.

Text 269
sahaje pandita bada maha-bhagavata
ajna pai’ stuti kare yena abhimata//CB, Madhya 2.269//
TRANSLATION
Srivasa Pandita was a natural scholar and a maha-bhagavata. Having been ordered by the Lord, he offered heart-felt prayers.

Text 270
bhagavate ache brahma-mohapanodana
sei sloka padi’ stuti karena prathama//CB, Madhya 2.270//
TRANSLATION
He first recited a verse from Srimad Bhagavatam that was spoken by Lord Brahma after his bewilderment.

Text 271
After Sri Krsna smashed the pride of Brahma, who stole the calves of Vraja, Brahma came before Krsna
and offered prayers as follows:
naumidya te ‘bhra-vapuse tadid-ambaraya
gunjavatamsa-paripiccha-lasan-mukhaya
vanya-sraje kavala-vetra-visana-venulaksma-
sriye mrdu-pade pasupangajaya
TRANSLATION
“My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore I offer my humble obeisances and prayers just to please You. O son of the King of the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your gunja earrings and the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in Your hand.’
COMMENTARY
For a description of Lord Brahmas bewilderment, one should see Srimad Bhagavatam, Tenth Canto, Chapter Fourteen.

Text 272
“visvambhara-carane amara namaskara
nava-ghana varna, pita vasana yanhara//CB, Madhya 2.272//
TRANSLATION
“I offer my respectful obeisances at the lotus feet of Visvambhara, whose bodily complexion is the color of a newly formed cloud and who is dressed in yellow garments.

Text 273
sacira nandana-paye mora namaskara
nava-gunjasikhi-puccha bhusana yanhara//CB, Madhya 2.273//
TRANSLATION
“I offer my respectful obeisances unto the lotus feet of Sacis son, whose head is decorated with strands of fresh gunja and a peacock feather.

Text 274
gangadasa-sisya-paye mora namaskara
vana-mala, kare dadhi-odana yanhara//CB, Madhya 2.274//
TRANSLATION
“I offer my respectful obeisances at the feet of Gangadasa Pandita’s student, who wears a forest flower garland and holds yogurt rice in His hand.

Text 275
jagannatha-putra-paye mora namaskara
koti-candra yini rupa vadana yanhara//CB, Madhya 2.275//
TRANSLATION
“I offer my respectful obeisances at the feet of Jagannatha Misra’s son, whose attractive form defeats the beauty of millions of moons.

Text 276
srnga, vetra, venu—cihna-bhusana yanhara
sei tumi, tomara carane namaskara//CB, Madhya 2.276//
TRANSLATION
“I offer my obeisances unto You, who are adorned with horn, stick, and flute.

Text 277
cari-vede yanre ghose’ ‘nandera kumara’
sei tumi, tomara carane namaskara”//CB, Madhya 2.277//
TRANSLATION
“You are that person who is addressed by the four Vedas as the son of Maharaja Nanda. I offer my obeisances unto You.”

Text 278
brahma-stave stuti kare’ prabhura carane
svacchande balaye—yata aise vadane//CB, Madhya 2.278//
TRANSLATION
Srivasa Pandita offered the Lord prayers similar to those offered by Brahma. Whatever He spoke came to his lips spontaneously.

Texts 279-282
“tumi visnu, tumi krsna, tumi yajnesvara
tomara caranodaka—ganga tirtha-vara

janaki-jivana tumi, tumi narasimha
aja-bhava-adi—tava caranera bhrnga

tumi se vedanta-vedya, tumi narayana
tumi se chalila bali haiya vamana

tumi hayagriva, tumi jagat-jivana
tumi nilacala-candra—sabara karana//CB, Madhya 2.279-282//
TRANSLATION
“You are Visnu, You are Krsna, You are the Lord of sacrifice. The holy waters of the Ganges emanate from Your lotus feet. You are the life and soul of Janaki, and You are Nrsimhadeva. Lord Brahma, Lord Siva, and others are all servants of Your lotus feet. You are the knower of Vedanta, and You are Narayana. It was You who deceived Bali as Vamana. You are Hayagriva, and You are the life and soul of the entire universe. You are the moonlike Lord of Nilacala and the cause of all causes.
COMMENTARY
See Adi-khanda, Chapter Two, verses 169-176.

Text 283
tomara mayaya kar nahi haya bhanga?
kamala na jane—yanra sane eka-sanga//CB, Madhya 2.283//
TRANSLATION
“Who is not bewildered by Your illusory energy? Even though goddess Laksmi lives with You, she does not know Your glories.
COMMENTARY
The word mayaya (for the living entities belonging to the marginal potency) means “by the external material energy” and (for the Lord’s eternally perfect associates belonging to the internal potency) means “by the internal spiritual potency, yogamaya.” The word bhanga means “defeat” or “loss.” The word eka-sanga means “living together.”

Text 284
sangi, sakha, bhai—sarva-mate seve ye
hena prabhu moha mane’—anya jana ke?//CB, Madhya 2.284//
TRANSLATION
“You bewilder even that Lord who serves as Your companion, friend, and brother, so what to speak of others?
COMMENTARY
The first line of this verse refers to Sesa, or Anantadeva, who is a plenary portion of Sri Baladeva-Sankarsana. For a description of the bewilderment of Sesa, one should see Adi-khanda, Chapter Thirteen, verse 101, 102, and 105.

Text 285
mithya-grhavase more padiyacha bhole
toma na janiya mora janma gela hele//CB, Madhya 2.285//
TRANSLATION
“You have thrown me into the illusion of household life. I have simply wasted my life without understanding You.

Text 286
nana maya kari’ tumi amare vancila!
saji-dhuti-adi kari’ sakali bahila!//CB, Madhya 2.286//
TRANSLATION
“You have deceived me through various illusions. You have even carried my flower basket and dhoti.

Text 287
tate mora bhaya nahi, suna prana-natha!
tumi-hena prabhu more haila saksat//CB, Madhya 2.287//
TRANSLATION
“O Lord of my life, please listen. That does not make me fearful, for You have now appeared before my eyes.

Text 288
aji mora sakala-duhkhera haila nasa
aji mora divasa haila parakasa//CB, Madhya 2.288//
TRANSLATION
“Today all my miseries are vanquished. Today is the most auspicious day for me.

Text 289
aji mora janma-karma—sakala saphala
aji mora udaya—sakala sumangala//CB, Madhya 2.289//
TRANSLATION
“Today my life and activities have become successful. Today all good fortune has awakened for me.

Text 290
aji mora pitr-kula haila uddhara
aji se vasati dhanya haila amara//CB, Madhya 2.290//
TRANSLATION
“Today my forefathers have been delivered. Today my home is truly blessed.

Text 291
aji mora nayana-bhagyera nahi simatanre
dekhi—yanra sri-carana seve rama”//CB, Madhya 2.291//
TRANSLATION
“Today there is no limit to the good fortune of my eyes, for I am seeing He whose lotus feet are served by Rama, the goddess of fortune.”

Text 292
balite avista haila pandita-srivasa
urdhva bahu kari’ kande, chade ghana svasa//CB, Madhya 2.292//
TRANSLATION
While speaking in this way, Srivasa Pandita became overwhelmed in ecstasy. He raised his arms, cried, and sighed deeply.

Text 293
gadagadi yaya bhagyavanta srinivasa
dekhiya apurva gauracandra-parakasa//CB, Madhya 2.293//
TRANSLATION
The most fortunate Srinivasa rolled on the ground after seeing that most wonderful manifestation of Sri Gauracandra.

Text 294
ki adbhuta sukha haila srivasa-sarire
dubilena vipra-vara ananda-sagare//CB, Madhya 2.294//
TRANSLATION
What wonderful happiness was felt in the body of Srivasa! That best of the brahmanas merged in an ocean of bliss.

Text 295
hasiyasunena prabhu srivasera stuti
sadaya haiya bale srivasera prati//CB, Madhya 2.295//
TRANSLATION
The Lord smiled after hearing the prayers of Srivasa. Being compassionate to Srivasa, the Lord spoke to him.

Text 296
“stri-putra-adi yata tomara vadira
dekhuka amara rupa, karaha bahira//CB, Madhya 2.296//
TRANSLATION
“Bring your wife, children, and other members of your household and let them see My form.

Text 297
sastrika haiya puja’ carana amara
vara maga’—yena iccha manete tomara”//CB, Madhya 2.297//
TRANSLATION
“In the company of your wife, worship My lotus feet and ask for any benediction you desire.”

Text 298
prabhura paiya ajnasrivasa-pandita
sarva-parikara-sange aila tvarita//CB, Madhya 2.298//
TRANSLATION
Being ordered by the Lord, Srivasa Pandita immediately brought all his family members.

Text 299
visnu-puja-nimitta yateka puspa chila
sakala prabhura paye saksate dila//CB, Madhya 2.299//
TRANSLATION
He offered at the feet of the Lord whatever flowers were there for the worship of Visnu.

Text 300
gandha-puspa-dhupa-dipe puje sri-carana
sastrika haiya vipra karena krandana//CB, Madhya 2.300//
TRANSLATION
In the company of his wife, the brahmana cried as he worshiped the lotus feet of the Lord with sandalwood paste, flowers, incense, and lamps.

Text 301
bhai, patni, dasa, dasi, sakala
laiyasrivasa karena kaku carane padiya//CB, Madhya 2.301//
TRANSLATION
Srivasa Pandita led his brothers, wife, servants, and maidservants in humbly falling at the lotus feet of the Lord.

Text 302
srinivasa-priyakari prabhu visvambhara
carana dilena sarva-sirera upara//CB, Madhya 2.302//
TRANSLATION
Lord Visvambhara is the well-wisher of Srinivasa, so He placed His lotus feet on the heads of everyone there.

Text 303
alaksite bule’ prabhu mathaya sabara
hasi’ bale,—“mote citta hau sabakara”//CB, Madhya 2.303//
TRANSLATION
Unseen by all, the Lord touched everyone’s heads with His lotus feet. He smiled and said, “May your minds be fixed on Me.”

Text 304
hunkara garjjana kari’ prabhu visvambhara
srinivase sambodhiya balena uttara//CB, Madhya 2.304//
TRANSLATION
Lord Visvambhara roared loudly and spoke to Srinivasa as follows.

Text 305
“ohe srinivasa! kichu mane bhaya pao?
suni,—toma dharite aise raja-nao?//CB, Madhya 2.305//
TRANSLATION
“O Srinivasa! Are you afraid of something? Is there some rumor that the King’s boat is coming to arrest you?
COMMENTARY
The word nao (from the Sanskrit word nau and the Maithila Hindi word nava) means “boat.”

Text 306
ananta-brahmanda-majhe yata jiva vaise
sabara preraka ami apanara rase//CB, Madhya 2.306//
TRANSLATION
“By My own supreme will, I am the director of all living entities in the innumerable universes.
COMMENTARY
“Although I am unattached, I, in My form as the Supersoul, reside in the hearts of all living entities in the universe and make them wander by My own will. Without My inspiration, no one is able to act in any way.”

Text 307
mui yadi bolana sei rajara sarire
tabe se balibe seha dharibara tare//CB, Madhya 2.307//
TRANSLATION
“The King will have you arrested only if I make him do so.
COMMENTARY
“If I, as the Supersoul, inspire the King to arrest you, then only will the King order your arrest.”

Text 308
yadi va e-mata nahe,—svatantra haiyadharibare
bale, tabe muni cana iha//CB, Madhya 2.308//
TRANSLATION
“If this were not the case—if he independently ordered your arrest—then this is what I will do.
COMMENTARY
“If that does not happen—in other words, if against My inspiration and independent will as the Supersoul, or without being directed by the Supersoul, if the King independently orders your arrest—then I will desire as follows.”

Text 309
muni giya sarva-age naukaya cadimu
ei-mata giya raja-gocara haimu//CB, Madhya 2.309//
TRANSLATION
“I will be the first to board the boat and present Myself before the King.

Text 310
more dekhi’ raja rahibe nrpasane?
vihvala kariya ye padimu seikhane?//CB, Madhya 2.310//
TRANSLATION
“Will the King remain sitting on his throne after seeing Me? I will bewilder him and drag him down.
COMMENTARY
“I am the Lord of innumerable universes and the supreme controller of all controllers, therefore the King will not be able to remain seated on his throne. I will certainly overwhelm and control him.”

Text 311
yadi va e-mata nahe, jijnasibe more
seho mora abhista suna kahi tore//CB, Madhya 2.311//
TRANSLATION
“If this does not happen and he holds Me for questioning, then this is what I will tell him.
COMMENTARY
“If this also does not happen, in other words, if the King has other ideas and he questions Me, then please hear what I have decided to do.”

Text 312
“suna suna, ohe raja! satya mithya jana’
yateka molla kaji saba tora ana’//CB, Madhya 2.312//
TRANSLATION
“Listen, O King, bring all your Mullahs and Kazis to ascertain the truth.
COMMENTARY
The word molla (mullain Turkey) refers to a great Mohammedan scholar, religious priest, or judge. The word kaji refers to a judge or guide for giving instructions on Muslim religious principles and morality. The phrase satya mithya jana’ means “you should know what is true and what is false.”

Text 313
hasti, ghoda, pasu, paksi, yata tora ache
sakala anaha, raja! apanara kache//CB, Madhya 2.313//
TRANSLATION
“O King, bring all the elephants, horses, animals, and birds that you have.

Text 314
ebe hena ajna kara’ sakala-kajire
apanara sastra kahi’ kandau sabare//CB, Madhya 2.314//
TRANSLATION
“Instruct your Kazis to recite your scriptures and make those creatures cry.’
COMMENTARY
The phrase apanara sastra refers to their Koran scripture. The word kandau means “make them shed tears.”

Text 315
na parila tara yadi eteka karite
tabe se apana vyakta karimu rajate//CB, Madhya 2.315//
TRANSLATION
“If they are unable to do this, then I will manifest Myself to the King.
COMMENTARY
The word parila, meaning “capable of,” is used to indicate future tense. The phrase apana vyakta karimu rajate means “I will manifest Myself to the King.”

Text 316
‘sankirtana mana kara’ e gulara bole
yata tara sakti ei dekhili sakale//CB, Madhya 2.316//
TRANSLATION
“You dared to stop sankirtana on the advice of these fellows! Everyone has now seen what power they actually have.
COMMENTARY
The phrase e gulara bole means “as a result of hearing the Kazis’ words.” The word tara means “their.”

Text 317
mora sakti, dekha ebe nayana bhariya’
eta bali’ matta-hastianimu dhariya//CB, Madhya 2.317//
TRANSLATION
“Now behold My power with your own eyes.’ After saying this, I will bring an intoxicated elephant before him.
COMMENTARY
The word matta-hastirefers to a mad elephant.

Text 318
hasti, ghoda, mrga, paksi, ekatra
kariyaseikhane kandaimu ‘krsna’ bolaiya//CB, Madhya 2.318//
TRANSLATION
“I will gather the elephants, horses, deer, and birds and induce them to chant the name of Krsna and cry.

Text 319
rajara yateka gana, rajara sahite
saba kandaimu ‘krsna’ bali’ bhala-mate//CB, Madhya 2.319//
TRANSLATION
“I will induce everyone to chant the name of Krsna and cry, including the King and his subjects.

Text 320
ihate va apratyaya tumi vasa’ mane
saksatei karon,—dekha apana-nayane”//CB, Madhya 2.320//
TRANSLATION
“Do not maintain the slightest doubt. I will show you now before your own eyes.”
COMMENTARY
The phrase apratyaya vasa’ means “disbelieve,” in other words, “to have no faith.”

Text 321
sammukhe dekhaye eka balika apani
srivasera bhratr-sutanama ‘narayani’//CB, Madhya 2.321//
TRANSLATION
The Lord then looked at Srivasa’s niece, a small girl named Narayani, standing before Him.

Text 322
adyapiha vaisnava-mandale yanra dhvani
‘caitanyera avasesa-patra narayani’//CB, Madhya 2.322//
TRANSLATION
Even today Narayani is known among Vaisnavas as the recipient of Lord Caitanya’s remnants.

Text 323
sarva-bhuta-antaryami sri-gauranga-canda
ajna kaila,—“narayani! ‘krsna’ bali’ kanda”//CB, Madhya 2.323//
TRANSLATION
Sri Gauranga, the Supersoul of all living entities, ordered her, “Narayani, chant the name of Krsna and cry.”

Text 324
cari vatsarera sei unmatta-carita
‘ha krsna’ baliya kande, nahika samvita//CB, Madhya 2.324//
TRANSLATION
That four-year-old child immediately acted like she was mad. She cried, chanted, “O Krsna,” and forgot herself.
COMMENTARY
The phrase unmatta-carita means “agitated with love of Krsna.” The word samvita means “external consciousness or feelings.”

Text 325
anga vahi’ pade dhara prthivira tale
paripurna haila sthala nayanera jale//CB, Madhya 2.325//
TRANSLATION
Tears flowed from her eyes to the ground, making the area around her wet.

Text 326
hasiya-hasiya bale prabhu visvambhara
“ekhana tomara ki ghucila saba dara?”//CB, Madhya 2.326//
TRANSLATION
Lord Visvambhara smiled and said, “Now have your fears been dispelled?”

Text 327
mahavaktasrinivasa—sarva-tattva jane
asphaliya dui bhuja bale prabhu-sthane//CB, Madhya 2.327//
TRANSLATION
The expert speaker Srinivasa knew all truths. He raised his arms and spoke to the Lord.

Texts 328-329
“kala-rupi tomara vigraha bhagavane
yakhana sakala srsti samhariya ane

takhana na kari bhaya tora nama-bale
ekhana kisera bhaya?—tumi mora ghare” //CB, Madhya 2.328-329//
TRANSLATION
“O Lord, when You, in the form of time, annihilate the entire creation, I am not afraid due to the power of Your holy names. So what is there to fear now that You are personally present in my house?”
COMMENTARY
A description of the devotees’ freedom from the slightest fear of time is found in the Srimad Bhagavatam (3.25.38), wherein Lord Kapiladeva speaks to His mother, Devahuti, as follows:
na karhicin mat-parahsanta-rupe
nanksyanti no me ‘nimiso ledhi hetih
yesam aham priya atma sutas ca
sakha guruh suhrdo daivam istam
“My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.”

Text 330
baliya avista haila pandita-srivasa
gosthira sahita dekhe prabhura prakasa//CB, Madhya 2.330//
TRANSLATION
After speaking in this way, Srivasa Pandita became overwhelmed as he and his associates saw the Lord’s opulences.

Text 331
cari-vede yanre dekhibare abhilasa
taha dekhe srivasera yata dasi dasa//CB, Madhya 2.331//
TRANSLATION
He whom the four Vedas desire to see was seen by Srivasa’s servants and maidservants.

Text 332
ki baliba srivasera udara caritra
yanhara carana-dhule samsara pavitra//CB, Madhya 2.332//
TRANSLATION
What can I say about the magnanimous characteristics of Srivasa. The dust of his lotus feet purifies the entire world.
COMMENTARY
The word carana-dhule means “by the influence of the dust from the feet.”

Text 333
krsna-avatara yena vasudeva-ghare
yateka vihara saba—nandera mandire//CB, Madhya 2.333//
TRANSLATION
Krsna appeared in the house of Vasudeva, yet He enjoyed various pastimes in the house of Nanda Maharaja.

Text 334
jagannatha-ghare haila ei avatara
srivasa-pandita-grhe yateka vihara//CB, Madhya 2.334//
TRANSLATION
Similarly, the Lord appeared in the house of Jagannatha Misra, and He enjoyed various pastimes in the house of Srivasa Pandita.

Text 335
sarva-vaisnavera priya pandita-srivasa
tana badi gele matra sabara ullasa//CB, Madhya 2.335//
TRANSLATION
Srivasa Pandita was most dear to the Vaisnavas. They all became filled with joy on entering his house.

Text 336
anubhave yanre stuti kare veda mukhe
srivasera dasa-dasi tanre dekhe sukhe//CB, Madhya 2.336//
TRANSLATION
The Supreme Lord, who is offered heart-felt prayers by the Vedas, was easily seen by the servants and maidservants of Srivasa.
COMMENTARY
The first line of this verse refers to the Supreme Lord, who is indirectly glorified through the mouths of all Vedic literatures; or through the sounds of all mantras; or through the grammatical scriptures, which are the face of the Vedas; or through the recitation of Vedic mantras by great personalities.

Text 337
eteke vaisnava-seva parama-upaya
avasya milaye krsna vaisnava-krpaya//CB, Madhya 2.337//
TRANSLATION
That is why service to the Vaisnavas is the topmost process, for by the mercy of the Vaisnavas one certainly attains Krsna.

Text 338
srivasere ajna kaila prabhu visvambhara
“na kahio, e-saba katha kaharo gocara”//CB, Madhya 2.338//
TRANSLATION
Lord Visvambhara instructed Srivasa, “Do not disclose these topics to anyone.”

Text 339
bahya pai’ visvambhara lajjita antara
asvasiyasrivasere gela nija-ghara//CB, Madhya 2.339//
TRANSLATION
On regaining external consciousness, Visvambhara felt somewhat ashamed. After solacing Srivasa, He returned home.

Text 340
sukha-maya haila tabe srivasa pandita
patni-vadhu-bhai-dasa-dasira sahita//CB, Madhya 2.340//
TRANSLATION
Then Srivasa Pandita, along with his wife, his brothers’ wives, his brothers, his servants, and his maidservants, became filled with happiness.

Text 341
srivasa karila stuti—dekhiya prakasa
iha yei sune, sei haya krsna-dasa//CB, Madhya 2.341//
TRANSLATION
Anyone who hears the prayers that Srivasa offered when he saw the Lord’s manifestation will certainly become a servant of Krsna.

Text 342
antaryami-rupe balarama bhagavan
ajna kaila caitanyera gaite akhyana//CB, Madhya 2.342//
TRANSLATION
Lord Balarama in the form of the Supersoul ordered me to glorify the topics of Sri Caitanya.

Text 343
vaisnavera paye mora ei namaskara
janma-janma prabhu mora hau haladhara//CB, Madhya 2.343//
TRANSLATION
I offer my respectful obeisances at the feet of all the Vaisnavas so that by their mercy Haladhara may be my Lord, birth after birth.

Text 344
‘narasimha’ ‘yadusimha’—yena nama-bheda
ei-mata jani,—`nityananda’ ‘baladeva’//CB, Madhya 2.344//
TRANSLATION
Just as Narasimha and Yadusimha are different names for the same person, I know that Nityananda and Baladeva are different only in name.

Text 345
caitanya-candrera priya vigraha balai
ebe ‘avadhuta-candra’ kari’ yanre gai//CB, Madhya 2.345//
TRANSLATION
Baladeva is the dearest personality to Caitanyacandra. He is now known as Avadhuta-candra.

Text 346
madhya-khanda-katha, bhai! suna eka-citte
vatsareka kirtana karila yena mate//CB, Madhya 2.346//
TRANSLATION
O brothers, please hear attentively the topics of Madhya-khanda, which describe the Lord’s kirtana pastimes over the course of one year.

Text 347
sri krsna-caitanya nityananda-canda jana
vrndavana-dasa tachu pada-yuge gana//CB, Madhya 2.347//
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 our English translation of the Gaudiya-bhasya commentary on Sri Caitanya-bhagavata, Madhya-khanda, Chapter Two, entitled “The Lord’s Manifestation at the House of Srivasa and the Inauguration of Sankirtana.”

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