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The Appearance of Lord Nityananda and Lord Nityananda’s Meeting and Traveling with Srila Madhavendra Puri

from Sri Chaitanya Bhagavat, Adi Kanda, English translation by Bhumipati dasa, Commentary by Srila Bhaktisiddhanta Sarasvati Prabhupada 

The Appearance of Lord Nityananda

Chapter 2,  Sri Chaitanya Bhagavat, Adi Kanda

Text 127
chadilena bhakta-gana sarva upabhoga
avataribare prabhu karila udyoga//CB, Adi 2.127//
As the devotees gave up all material comforts, the Supreme Lord prepared to advent.
As the devotees anticipated the Lord’s appearance, they refrained from all forms of material happiness and enjoyment. The Supreme Lord prepared to advent as His heart melted with compassion for the devotees’ distress.

Text 128
isvara-ajnaya age sri-ananta-dhama
radhe avatirna haila nityananda-rama//CB, Adi 2.128//
By the order of the Lord, Sri Nityananda Rama, who is nondifferent from Ananta, first appeared in Radha-desa.
By the order of the Supreme Personality of Godhead, Sri Krsnacandra, Sri Baladeva, who is nondifferent from Ananta, appeared as Nityananda Svarupa in the village of Ekacakra, of Radha-desa.

Texts 129-130
magha-mase sukla-trayodasi subha-dine
padmavati-garbhe ekacaka-nama grame

hadai-pandita name suddha-vipra-raja
mule sarva-pita tane kare pita-vyaja//CB, Adi 2.129-130//
He appeared from the womb of Padmavati in the village of Ekacakra on the auspicious thirteenth day of the waxing moon in the month of Magha. The Lord, who is the original father of everyone, accepted Hadai Pandita, the king of the brahmanas, as His father.
Sri Nityananda Svarupa appeared as the son of Hadai Pandita, the personification of pure goodness, from the womb of Padmavati, the personification of pure goodness, on the thirteenth day of the waxing moon in the month of Magha.

Text 131
krpa-sindhu, bhakti-data, prabhu balarama
avatirna haila dhari’ nityananda-nama//CB, Adi 2.131//
Lord Balarama is an ocean of mercy and the bestower of devotional service. He appeared as Sri Nityananda Prabhu.

Text 132
maha-jaya-jaya-dhvani, puspa-varisana
sangope devata-gana karila takhana//CB, Adi 2.132//
Invisible to humans, the demigods loudly chanted, “Jaya! Jaya!” and showered flowers.

Text 133

sei-dina haite radha-mandala sakala
badite lagila punah punah sumangala//CB, Adi 2.133//
From that day on, the district of Radha-desa became filled with prosperity.
By the appearance of Sri Nityananda, the whole of Radha-desa gradually became filled with auspiciousness.

Text 134
ye prabhu patita-jane nistara karite
avadhuta-vesa dhari’ bhramila jagate//CB, Adi 2.134//
In order to deliver the fallen souls, Nityananda Prabhu accepted the dress of a mendicant and traveled throughout the world.
In order to deliver the fallen souls, Sri Nityananda Prabhu accepted the dress of a paramahamsa avadhuta and wandered like a mendicant. The words avadhuta-vesa indicate accepting the appearance of a sannyasi rather than dressing like a materialist, who is under the control of material sense perception.


Chapter 9, Sri Chaitanya Bhagavat, Adi Kanda

Text 1
jaya jaya sri-krsna-caitanya krpa-sindhu
jaya jaya nityananda agatira bandhu//CB, Adi 9.1//
All glories to Sri Krsna Caitanya, who is an ocean of mercy! All glories to Sri Nityananda Prabhu, who is the friend of those who are ignorant of the goal of life.

Text 2
jayadvaita-candrera jivana-dhana-prana
jaya srinivasa-gadadharera nidhana//CB, Adi 9.2//
All glories to He who is the life, wealth, and soul of Sri Advaitacandra. All glories to He who is the shelter of Srivasa and Gadadhara.

Text 3
jaya jagannatha-saci-putra visvambhara
jaya jaya bhakta-vrnda priya anucara//CB, Adi 9.3//
All glories to Lord Visvambhara, the son of Saci and Jagannatha. All glories to the devotees, who are the beloved associates of the Lord.

Text 4
purve prabhu sri-ananta caitanya-ajnaya
radhe avatirna hai’ achena lilaya//CB, Adi 9.4//
On the order of Lord Caitanya, Sri Anantadeva had already appeared in Radha-desa and was engaged in various pastimes.
In this connection one should refer to the Adi-khanda, Chapter Two, verses 31, 38-40, and 228-230. The word lilaya means “by manifesting His own eternal transcendental pastimes in this material world,” in other words, “by His own sweet will.”

Text 5
hado-ojha name pita, mata padmavati
eka-caka-name grama gaudesvara yathi//CB, Adi 9.5//
His father’s name was Hadai Ojha, and His mother was Padmavati. Sri Nityananda Prabhu appeared in the village of Ekacakra as the Lord of the Gaudiya Vaisnavas.
The surname Ojha is a corruption of the name Upadhyaya, which is used by the Maithila brahmanas. For descriptions of Hadai Pandita and Padmavati one may refer to Adi-khanda, Chapter Two, verse 39.For a description of Ekacaka, one may refer to Adi-khanda, Chapter Two, verse 38. The word gaudesvara refers to Sri Nityananda Prabhu, who is the Lord and master of the Gaudiyas. Sri Nityananda Prabhu destroys the living entities’ anarthas, or unwanted things, and awards to the Gaudiyas the supreme destination of service in the pure transcendental rasas of vatsalya, sakhya, and dasya. The word yathi refers to Mauresvara Yathi. The village Mauresvara, or Mayuresvara, was a famous trade center for silk cocoons and silk thread. In some persons’ opinion this place was famous for its Siva-linga. Another reading for the word yathi is tathi, which is derived from the word tatha or tathaya [meaning “there”] and is commonly used in ancient Bengali prose.

Text 6
sisu haite susthira subuddhi gunavan
jinina kandarpa koti lavanyera dhama//CB, Adi 9.6//
From His childhood, Lord Nityananda was sober, intelligent, and the abode of all good qualities. His charming loveliness defeated that of millions of Cupids.

Text 7
sei haite radhe haila sarva-sumangala
durbhiksa-daridrya-dosa khandila sakala//CB, Adi 9.7//
The entire district of Radha-desa was filled with auspiciousness and devoid of famine and poverty from the time of His birth.
One should refer to Adi-khanda, Chapter Two, verse 133 and Adikhanda, Chapter Four, verses 47-48. On the appearance of Sri Nityananda Prabhu, the absence of kirtana and destitution in the form of materialistic pride were destroyed and the chanting of Krsna’s holy names and the propensity for His service were awakened in the hearts of people.

Text 8
ye dine janmila navadvipe gauracandra
radhe thaki’ hunkara karila nityananda//CB, Adi 9.8//
The day that Lord Gauracandra appeared in Navadvipa, in Radha-desa Lord Nityananda roared loudly.

Text 9
ananta-brahmanda vyapta haila hunkare
murchagata haila yena sakala-samsare//CB, Adi 9.9//
His roar spread throughout innumerable universes, and people of the entire world were practically rendered unconscious.

Text 10
katho loka balileka,—“haila vajrapata”
katho loka manileka parama utpata//CB, Adi 9.10//
Some people said it was a thunderbolt, while others thought it was a great calamity.

Text 11
katho loka balileka,—“janilun karana
gaudesvara-gosanira haila garjana”//CB, Adi 9.11//
Other people said, “We know the cause. It was the loud roaring of Nityananda Gosvami, the Lord of the Gaudiyas.”
The word gaudesvara-gosani is explained as follows: Damodara Svarupa, Mahaprabhu’s dvitiya-svarupa, or second form, along with his two friends, Rupa and Sanatana, were the proprietors of service to Krsna in the conjugal rasa. They are also Gaudesvara, or Gaudiyesvara; that is why Sri Nityananda Prabhu has been properly addressed as Gaudesvara Gosvami.

Text 12
ei-mata sarva loka nana-katha gaya
nityanande keha nahi cinila mayaya//CB, Adi 9.12//
In this way people had different opinions about what had happened, but no one could recognize Lord Nityananda due to the influence of His illusory energy.
The word mayaya refers to the influence of the illusory external energy of Sri Nityananda Prabhu—who is nondifferent from Sri Baladeva, the source of all Visnu expansions—that bewilders the marginal living entities. Those who are under the control of the covering and throwing propensities of Lord Visnu’s illusory energy cannot understand the truth regarding Sri Nityananda. Some illusioned living entities say that Sri Nityananda Prabhu was a Maithila brahmana, some say that He married into the house of Bengali Radha brahmanas, and others say that He was born in a low-class family. By such deceptive propositions created by maya, the truths regarding Sri Nityananda are not understood. Moreover, others who are controlled by material intelligence also say that the seminal descendants of Nityananda Prabhu’s son, Virabhadra, are as powerful as Sri Nityananda, and therefore on the basis of their seminal birth they are on the same level as the Supreme Lord. If this were the fact, then why did this line come under the control of materialistic fruitive smartas who are engaged in enjoying the fruits of temporary activities? Yet others say that the three sons of Virabhadra were simply His disciples, because their sons were born in the villages of Barudigain and Batavyaligain and therefore by worldly consideration they cannot be considered seminal sons of Virabhadra. Persons with material conceptions, being covered and thrown by the illusory external energy of Sri Nityananda Prabhu, endeavor to establish a mundane relationship with Him. Such people try to include and count Nityananda Prabhu among the conditioned living entities and thus invite severe offense. This is Sri Nityananda-Baladeva’s mysterious pastime of deceiving the demons.

Text 13
hena mate apana’ lukai’ nityananda
sisu-gana-sange khela karena ananda//CB, Adi 9.13//
Nityananda remained hidden as He enjoyed childhood pastimes with the other children.

Text 14
sisu-gana-sange prabhu yata krida kare
sri-krsnera karya ara nahi sphure//CB, Adi 9.14//
The pastimes that the Lord enjoyed with His childhood friends were all related to the activities of Lord Krsna.
While Sri Nityananda Rama Prabhu sported with His boyfriends, they would enact the pastimes of Gokula, Mathura, and Dvaraka. In this way He fulfilled the desires and assisted in the pastimes of His Lord, Sri Gaura-Krsna.

Lord Nityananda’s Meeting and Traveling with Srila Madhavendra Puri

Chapter 9, Sri Chaitanya Bhagavat, Adi Kanda

Text 153
nirantara krsnavese sarira avasa
ksane kande, ksane hase, ke bujhe se rasa//CB, Adi 9.153//
The Lord had no control of His body due to His ecstatic love for Krsna. Sometimes He cried, and sometimes He laughed—who can understand His ecstatic moods?

Text 154
ei-mata nityananda-prabhura bhramana
daive madhavendra-saha haila darasana//CB, Adi 9.154//
As the Lord traveled in this way, by the will of providence He met Sri Madhavendra Puri.
Sri Madhavendra Puri is a renowned Vaisnava sannyasi and spiritual master in the Madhva-Gaudiya-sampradaya. The seed of the desire tree of devotional service served by the Madhva-Gaudiya-sampradaya first fructified in him (Cc. Adi 9.10 and Antya 8.34). Before him, the symptoms of devotional service based on conjugal mellows were not found in the Sri Madhva-sampradaya. His disciples include Sri Isvara Puri, Sri Advaita Prabhu, Sri Paramananda Puri, Sri Brahmananda Puri, Sri Ranga Puri, Sri Pundarika Vidyanidhi, and Sri Raghupati Upadhyaya. Sri Madhvasampradaya, or the disciplic succession of the Gaudiya Vaisnava branch, is listed in the Sri Gaura-ganoddesa, the Sri Prameya-ratnavali, and in a book written by Sri Gopala Guru Gosvami. It is also quoted in the Sri Bhakti-ratnakara. The Sri Brahma-Madhva-Gaudiya disciplic succession is given in the Sri Gaura-ganoddesa as follows: “Lord Brahma, the creator of the universe became the disciple of the Supreme Personality of Godhead, Lord Narayana. Brahma’s disciple was Narada. Narada’s disciple was Vyasa. Vyasa then transmitted transcendental knowledge to his disciple Sukadeva. The famous Madhvacarya personally received initiation from Vyasa. Madhvacarya’s disciple was the exalted Padmanabhacarya. Padmanabhacarya’s disciple was Narahari, whose disciple was Madhava. Madhava’s disciple was Aksobhya. Aksobhya’s disciple was Jayatirtha, whose disciple was Jnanasindhu. Jnanasindhu’s disciple was Mahanidhi, whose disciple was Vidyanidhi. Vidyanidhi’s disciple was Rajendra, whose disciple was Jayadharma Muni. Among Jayadharma Muni’s disciples was Srimad Visnupuri, the famous author of the Bhakti-ratnavali. Another disciple of Jayadharma was Purusottama, whose disciple was Vyasatirtha, who wrote the famous book Sri Visnusamhita. Vyasatirtha’s disciple was Sriman Laksmipati, who was like a great reservoir of the nectar of devotional service. Laksmipati’s disciple was Madhavendra Puri, a great preacher of devotional service. Madhavendra Puri’s disciple was Sriman Isvara Puri Svami. Isvara Puri carefully understood the mellows of conjugal love for Lord Krsna and was able to distribute that fruit to others. Sri Advaita Acarya displayed the sentiments of servitorship and friendship for the Lord. Lord Caitanya accepted Sriman Isvara Puri as His spiritual master. The Lord proceeded to flood the entire world with spontaneous transcendental love for Krsna.” Srila Kaviraja Gosvami offers obeisances to Sri Madhavendra as follows:
yasmai datum corayan ksira-bhandam
gopinathah ksira-corabhidho ‘bhut
sri-gopalah pradurasid vasah san
yat-premna tam madhavendram nato ‘smi
“I offer my respectful obeisances unto Madhavendra Puri, who was given a pot of sweet rice stolen by Sri Gopinatha, celebrated thereafter as Ksira-cora. Being pleased by Madhavendra Puri’s love, Sri Gopala, the Deity at Govardhana, appeared to the public vision.” For a description ofSri Gopala and Sri Ksira-cora Gopinatha one may see Caitanyacaritamrta (Madhya 4.21-197). The pastimes of Sri Madhavendra Puri’s traveling alone to Sri Vrndavana and, on the pretext of giving him milk, Lord Krsna’s appearing before Puripada as he sat under a tree on the bank of Govinda-kunda are described in Caitanya-caritamrta (Madhya 4.23-33 and 16.271). By first accepting a Sanodiya brahmana as his disciple and then accepting lunch from him, he established the etiquette of daiva-varnasrama through his pure behavior and rejected the endeavors of the adaiva-varnasrama followers, who are averse to pure devotional service, who consider the Vaisnavas as belonging to a particular caste, and who lick the feet of the smarta communities who disregard maha-prasada (Cc. Madhya 17.166-185 and 18.129). He angrily rejected and chastised Ramacandra Puri for his offense to the spiritual master and embraced and blessed Isvara Puri with the words “May you obtain the wealth of love for Krsna” for his unalloyed devotion to the spiritual master (Cc. Antya 8.16-32). The Caitanya-caritamrta (Antya 8.33-35) describes how Sripada Madhavendra Puri passed away from the material world absorbed in feelings of transcendental separation while reciting the following verse:
ayi dina-dayardra natha he
mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham
“O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

Text 155
madhavendra-puri prema-maya-kalevara
prema-maya yata saba sange anucara//CB, Adi 9.155//
The body of Sri Madhavendra Puri is imbued with ecstatic love of God, and his followers partake of those same sentiments.

Text 156
krsna-rasa vinu ara nahika ahara
madhavendra-puri-dehe krsnera vihara//CB, Adi 9.156//
He did not relish anything other than loving sentiments for Lord Krsna, who enjoyed His pastimes in the body of Madhavendra Puri.

Text 157
yan’ra sisya prabhu acarya-vara-gosani
ki kahiba ara tan’ra premera badai//CB, Adi 9.157//
What more can I say about the devotion of he who was the spiritual master of Sri Advaita Acarya?
The word badai (derived from the Sanskrit word vrddhi and the common [Bengali] word bada) means “prominence,” “greatness,” “praiseworthy,” “glorious,” and “respectable.”

Text 158
madhava-purire dekhilena nityananda
tata-ksane preme murcha haila nispanda//CB, Adi 9.158//
When Nityananda saw Madhavendra Puri, He was immediately stunned in ecstatic love and fell to the ground unconscious.

Text 159
nityanande dekhi’ matra sri-madhava-puri
padila murchita hai’ apana’ pasari’//CB, Adi 9.159//
Seeing Nityananda, Madhavendra Puri forgot himself and fell unconscious.

Text 160
‘bhakti-rase madhavendra adi-sutra-dhara’
gauracandra iha kahiyachena bare bara//CB, Adi 9.160//
Sri Gauracandra has repeatedly stated that Sri Madhavendra Puri is the original root of worship in ecstatic love.
The word bhakti-rase is explained as follows: Codes of devotional service were handed down through Laksmipati Tirtha of the Tattvavada branch. The codes of pure devotional mellows, however, were inaugurated by Sripada Madhavendra Puri. See Caitanya-caritamrta (Adi 9.10 and Antya 8.34)

Text 161

donhe murcha hailena donha-darasane
kandaye isvara-puri-adi sisya-gane//CB, Adi 9.161//
After they both fell unconscious, the disciples headed by Isvara Puri all began to cry.
At the time of Sri Madhavendra Puri’s meeting with Sri Nityananda Prabhu, his eternal associate and servant Sripada Isvara Puri was present. The phrase isvara-puri-adi refers to the nine Nidhis, or the nine sannyasis, headed by Paramananda Puri.

Text 162
ksaneke haila bahya-drsti dui-jana
anyo ‘nye gala dhari’ karena krandana//CB, Adi 9.162//
After some time, when they regained external consciousness, they held each other’s neck and began to cry.
The word bahya-drsti means “after regaining consciousness” or “coming to external senses.”

Text 163
balu gadi yaya dui-prabhu prema-rase
hunkara karaye krsna-premera avese//CB, Adi 9.163//
Overwhelmed in ecstatic love for Krsna, they then rolled in the sand and cried out loudly.
The words dui-prabhu refer to Srimad Nityananda Prabhu and Sripada Madhavendra Puri.

Text 164
prema-nadi vahe dui prabhura nayane
prthivi haila sikta dhanya hena mane//CB, Adi 9.164//
Tears of love flowed like rivers from their eyes and soaked mother earth, thereby making her feel gratified.

Text 165
kampa, asru, pulaka, bhavera anta nai
dui dehe viharaye caitanya-gosani//CB, Adi 9.165//
Shivering, shedding tears, hairs standing on end, and other ecstatic symptoms appeared without end, for Lord Caitanya personally resides in their bodies.

Text 166
nityananda bole,—“yata tirtha karilana
samyak tahara phala aji pailana//CB, Adi 9.166//
Lord Nityananda said, “Whatever pilgrimage I have performed till now has today born fruit.

Text 167
nayane dekhinu madhavendrera carana
e prema dekhiya dhanya haila jivana”//CB, Adi 9.167//
“Today I have seen the lotus feet of Madhavendra Puri. By seeing his ecstatic love of God, My life has become successful.”

Text 168
madhavendra-puri nityanande kari’ kole
uttara na sphure,—kantha-ruddha prema-jale//CB, Adi 9.168//
Madhavendra Puri embraced Nityananda and was unable to reply, for his throat was choked with love.

Text 169
hena prita hailena madhavendra-puri
vaksa haite nityanande bahira na kari//CB, Adi 9.169//
Sri Madhavendra Puri was so pleased that he was unable to release Nityananda from his embrace.

Text 170
isvara-puri-brahmananda-puri-adi yata
sarva sisya hailena nityanande rata//CB, Adi 9.170//
Isvara Puri, Brahmananda Puri, and the other disciples of Madhavendra Puri all felt great attachment for Lord Nityananda.
Sri Isvara Puri was born in a brahmana family of Kumarahatta (near the Halisahara Station on the E.B. Railway Line) and was a beloved disciple of Sri Madhavendra Puri. The Caitanya-caritamrta (Antya 8.28-30) describes how Sriman Madhavendra, being pleased by his service, benedicted him in the following words: “May you obtain the wealth of love for Krsna.” Prior to enacting the pastime of initiating Mahaprabhu with the ten syllable mantra at Gaya, Sri Isvara Puri came to Navadvipa and resided at the house of Gopinatha Acarya for one month. At that time he had discussions with Advaita Prabhu and Mahaprabhu in which he recited to Them his book, Sri Krsna-lilamrta (Caitanya-caritamrta, Adi-lila, Chapter 11). When Sriman Mahaprabhu visited Kumarahatta to see the birthplace of Sripada Isvara Puri, He took some dirt from that place and bound it in His outer garment in order to teach the living entities how to respect one’s spiritual master (Cc. Adi 17.101). Even today every Gaudiya Vaisnava who visits the place of Sri Isvara Puri carries some dirt back with him. Sri Madhavendra Puri was the first fructified seed of the desire tree of devotional service, and Sri Isvara Puri is the nourishment of that fructified seed (Cc. Adi 9.11). The two brahmacaris, Govinda and Kasisvara, were disciples of Sri Isvara Puripada. After his disappearance, these two brahmacaris went to Nilacala on his order to serve Mahaprabhu (Cc. Adi 10.138-139 and Madhya 10.131-134). He received Mahaprabhu’s mercy on the pretext of giving Him mantra initiation in Gaya (Cc. Adi 17.8). Sri Brahmananda Puri was a disciple of Sriman Madhavendra Puri; in other words, he was one of the nine Nidhis or roots of the desire tree of devotional service (Cc. Adi 9.13). He was a participant in Sri Mahaprabhu’s sankirtana pastimes in Navadvipa. He also took part in Mahaprabhu’s pastimes in Nilacala.

Text 171
sabhe yata mahajana sambhasa karena
krsna-prema kaharo sarire na dekhena//CB, Adi 9.171//
They had previously come across many sadhus, but they had never before seen such devotional symptoms.

Text 172
sabhei payena duhkha durjana sambhasiya
ataeva vana sabhe bhramena dekhiya//CB, Adi 9.172//
They always felt distressed while conversing with materialistic people, so they decided to travel through the forests.

Text 173
anyo ‘nye se-saba duhkhera haila nasa
anyo ‘nye dekhi’ krsna-premera prakasa//CB, Adi 9.173//
Now, with this meeting, their distress was mitigated and their love for Krsna was aroused.

Text 174
kata-dina nityananda madhavendra-sange
bhramena sri-krsna-katha-parananda-range//CB, Adi 9.174//
For some days Nityananda Prabhu traveled with Madhavendra Puri and relished discussing topics of Lord Krsna.

Text 175
madhavendra-katha ati adbhuta kathana
megha dekhilei matra haya acetana//CB, Adi 9.175//
The characteristics of Madhavendra Puri are most wonderful; he fell unconscious just by seeing a dark cloud.
The megha, or “cloud” is an uddipana, or reminder, of Krsna, whose complexion resembles a newly formed cloud.

Text 176
ahar-nisa krsna-preme madyapera praya
hase, kande, hai hai kare haya haya//CB, Adi 9.176//
Out of love for Krsna, he would day and night laugh, cry, and exclaim “Haya! Haya!” almost like a drunkard.

Text 177
nityananda maha-matta govindera rase
dhuliya dhuliya pade atta-atta hase//CB, Adi 9.177//
Lord Nityananda was intoxicated with loving sentiments for Govinda. He would laugh loudly and sway to and fro with love of God.

Text 178
donhara adbhuta bhava dekhi’ sisya-gana
niravadhi ‘hari’ bali’ karaye kirtana//CB, Adi 9.178//
Madhavendra’s disciples constantly chanted the name of Hari as they observed their extraordinary symptoms of love.

Text 179
ratri-dina keha nahi jane prema-rase
kata kala yaya’ keha-ksana nahi vase//CB, Adi 9.179//
The two forgot whether it was day or night in their absorption of ecstatic love. Although they remained together for a number of days, they considered that time hardly a moment.
The words ksana nahi vase indicate that although they both spent all their time constantly discussing topics of Krsna, without considering external time, place, or circumstances, they did not feel that they had passed even a fraction of a moment.

Text 180
madhavendra-sange yata haila akhyana
ke janaye taha, krsnacandra se pramana//CB, Adi 9.180//
Who can know all the incidents that took place between Nityananda and Madhavendra Puri? Only Krsna can know.
The phrase krsnacandra se pramana indicates that only Lord Sri Krsna is the worshipable Lord for both Visnu and the Vaisnavas and, as the Supersoul of everyone, He knows everything.

Text 181
madhavendra nityanande chadite na pare
niravadhi nityananda-samhati vihare//CB, Adi 9.181//
Madhavendra Puri was unable to give up the association of Nityananda, so he constantly remained with Him.

Text 182
madhavendra bole,—“prema na dekhilun kotha
sei mora sarva-tirtha, hena prema yatha//CB, Adi 9.182//
Madhavendra said, “I have never seen such ecstatic love. Wherever such love of God is found, that is my favorite holy place.

Text 183
janilu krsnera krpa ache mora prati
nityananda-hena bandhu painu samhati//CB, Adi 9.183//
“I know Krsna has bestowed His mercy on me because He has given me the association of Nityananda.

Text 184
ye-se sthane yadi nityananda-sanga haya
sei sthana sarva-tirtha-vaikunthadi-maya//CB, Adi 9.184//
“Wherever Nityananda’s association is found, that place is most sacred and completely transcendental.

Text 185
nityananda hena bhakta sunile sravane
avasya paibe krsnacandra sei jane//CB, Adi 9.185//
“If one hears the name of Nityananda, he will certainly attain the lotus feet of Lord Krsnacandra.

Text 186
nityanande yahara tileka dvesa rahe
bhakta haile o se krsnera priya nahe”//CB, Adi 9.186//
“If one has the slightest envy for Nityananda, he is never favored by Krsna even if he appears to be a devotee.”
It is to be understood that those who disrespect the spiritual master, who is nondifferent from the Supreme Lord, by considering him a mortal being and addressing him as “my spiritual master,” “his spiritual master,” and so on, have not actually accepted the spiritual master as the dearmost associate of Krsna. Due to material considerations, people in this world have accepted the spiritual master, who is a direct manifestation of the Supreme Lord, as an object of enjoyment. It is impossible for members of these pseudo sampradayas to come to the same platform or cooperate with the pure devotees. It is the nature of persons who are envious of the Vaisnavas to consider the spiritual master as an object of enjoyment because any consideration other than, amara prabhura prabhu gauranga-sundara/ e bada bharasa citte dhari nirantara—“Sri Gaurangasundara is the Lord of my Lord. I always keep this conviction in my heart,” creates thirteen pseudo sampradayas like aula, baula, kartabhaja, prakrta-sahajiya, sakhi-bheki, jati-gosai, and gaura-nagari. Actually if one rejects the concept of guru or disrespects the eternally worshipable Supreme Personality of Godhead’s supreme servitor and attributes abominable, insignificant, mundane considerations on him, then according to the ardha-kukkuti-nyaya, or the logic of accepting half of a hen, his atheistic nature will be revealed. Whenever the so-called spiritual masters of the pseudo sampradayas display their envy against the pure Vaisnavas, one should abandon those apa-sampradaya so-called gurus, who are actually laghus, or insignificant, understanding them to be envious of the Vaisnavas. One should then search out and take shelter of a pure Vaisnava, who is spiritual master of the entire world and knower of the science of Krsna. Besides members of the Rupanuga-sampradaya, members of the otherthirteen apa-sampradayas are envious of the devotees who follow Sri Rupa, therefore Lord Krsna never considers them as dear. That is why people who maintain animosity towards the pure devotee followers of Sri Rupa actually become laghu. The spiritual masters who are dear to Krsna are always attached to the Vaisnava spiritual masters who follow Sri Rupa. On the pretext of devotional service, the members of the apasampradayasappoint someone who is envious of the Supreme Lord as guru and thus maintain their pride. Knowing them as bad association, the pure devotees give up their company and remain firmly fixed at the feet of their spiritual master under the subordination of Sri Rupa. While analyzing the answer to the question, “Which person who is accepted as guru is actually a pure Vaisnava, or dearmost to Krsna?” if we find that a person does not accept the followers of Sri Rupa as his intimate friends, but rather envies them, then such a bogus guru should immediately be totally rejected.

Text 187
ei-mata madhavendra nityananda-prati
ahar-nisa bolena, karena rati-mati//CB, Adi 9.187//
In this way Madhavendra Puri day and night exhibited affection for Nityananda with his speech and activities.

Text 188
madhavendra-prati nityananda mahasaya
guru-buddhi vyatirikta ara na karaya//CB, Adi 9.188//
Nityananda considered Madhavendra to be His guru and nothing less.
Some people say that according to the accepted and listed disciplic succession of the Brahma-Madhva-Gaudiya-sampradaya, Sri Nityananda Prabhu was a disciple of Sri Madhavendra Puri, and some people saythat He was a disciple of Sri Laksmipati Tirtha, which means that He was a Godbrother of Sri Madhavendra Puri. (An ancient verse quoted in the Fifth Wave of the Bhakti-ratnakara states:
nityananda prabhum vande srimal-laksmipati-priyam
madhva-sampradayananda- varddhanam bhakta-vatsalam
“I worship Sri Nityananda Prabhu, who is very dear to Sri Laksmipati. He increased the happiness of the Madhva- sampradaya and was always affectionate to the devotees.”) The consideration of Godbrotherhood is not separate from the consideration of Guru for the same reason that even though there is a difference between a historical incident and the description of that incident, both point to the same thing. The bogus guru sampradaya that follows the smartas does not maintain a cordial relationship with the pure Vaisnavas but have learned to illegitimately protect their selfish pride.

Text 189
ei-mata anyo ‘nye dui mahamati
krsna-preme na janena kotha diva-rati//CB, Adi 9.189//
These two greatly learned personalities did not know whether it was day or night due to their ecstatic love for Krsna.
Being maddened with love for Krsna, both Sri Madhavendra Puri and Srimad Nityananda Prabhu were not concerned with the days and nights of the mundane external world, which is unfavorable to Krsna.

Text 190
kata-dina madhavendra-sange nityananda
thakiya calila sese yatha setubandha//CB, Adi 9.190//
After remaining together for some days, Nityananda left for Setubandha [Ramesvaram].

Text 191
madhavendra calila sarayu dehkibare
krsnavese keha nija-deha nahi smare//CB, Adi 9.191//
Madhavendra Puri went to see the Sarayu River. In their absorption of Krsna consciousness they both forgot their own bodies.

Text 192
ataeva jivanera raksa se-virahe
bahya thakile ki se-virahe prana rahe?//CB, Adi 9.192//
Therefore a devotee’s feelings of separation for the Lord maintain his life. Otherwise how could such intense feelings be tolerated if one were in external consciousness?
If one experiences intense feelings of distress in separation from the Lord while overwhelmed in love for Krsna, then he cannot protect his life in separation from the Lord. That is why one who is devoid of external consciousness remains constantly in the transcendental internal mood of uninterrupted ecstatic love in spite of intolerable separation from the Lord and, due to an increase and nourishment of ecstatic devotional service, sustaining his life becomes possible. This is confirmed in the Sri Caitanya-caritamrta (Madhya 2.43-47) in the following words: “‘Pure love for Krsna, just like gold from the Jambu River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live.’ Thus speaking, the son of Srimati Sacimata recited another wonderful verse, and Ramananda Raya and Svarupa Damodara heard this verse with rapt attention. Sri Caitanya Mahaprabhu said, ‘I feel shameful to disclose the activities of My heart. Nonetheless, I shall be done with all formalities and speak from the heart. Please hear.’ Sri Caitanya Mahaprabhu continued, ‘My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Krsna playing His flute, I continue to live My life like an insect, without purpose. Actually, My love for Krsna is far, far away. Whatever I do is actually false. When you see Me cry, I am simply exhibiting My great fortune. Please try to understand this beyond a doubt. Even though I do not see the moonlike face of Krsna playing on His flute and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust.In this way, I maintain My flylike life.’”

Text 193
nityananda-madhavendra, dui-darasana
ye sunaye, ta’re mile krsna-prema-dhana//CB, Adi 9.193//
Whoever hears these topics regarding the meeting between Nityananda Prabhu and Madhavendra Puri will certainly achieve the wealth of love for Krsna.

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