Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Three: The Lord Manifests His Varäha Form in the House of Muräri and His Meeting with Nityänanda
TEXT 101-107
svami-hina
devahuti-janani chadiya calila kapilaprabhu
nirapeksa haiya
vyasa-hena vaisnava janaka chadi' suka calila,
ulati nahi cahilena mukha
saci-hena
janani chadiya ekakini calilena nirapeksa hai' nyasi-mani
paramarthe
ei tyaga—tyaga kabhu nahe
e sakala
hatha bujhe kona mahasaye
e sakala
lila jiva-uddhara-karane mahakastha drave
yena ihara sravane
yena
pita—haraiyasri-raghunandane nirbhare sunile
taha kandaye yavane
hena mate
grha chadi' nityananda-raya
svanubhavanande tirtha bhramiya vedaya
Lord
Kapila displayed indifference by leaving behind His widowed mother. Sukadeva left behind such a great
Vaisnava father as Vyasadeva without
even looking back at his face. The crest jewel of sannyasis displayed indifference by leaving behind His
helpless mother, Saci. On the spiritual
platform such renun- ciation is not renunciation. Only a few great personalities can understand this
topic. These pastimes are all meant for
the deliverance of the living entities. Even wood melts by hearing such topics. On hearing about
Dasaratha's lamentation after send ing
away his son Rama, even the Yavanas cry profusely. In this way Lord Nityananda left home and traveled to
the holy places out of His own sweet
will.
When
Kapila's father left for His own abode, Lord Kapila dis- played indifference by leaving His afflicted mother,
Devahuti; Sukadeva displayed
indifference by leaving his father, Mahatma Vyasa, in spite of his repeated calls; Sacinandana took sannyasa
in order to display indifference by
leaving His helpless unsupported mother: and in order to deliver the fallen souls in the same way, Sri
Nityananda Prabhu, who is nondifferent
from Mula-saìkarsana Baladeva, enacted the pastime of visiting the holy places out of His own
spiritual ecstasy. Ordinary people
cannot immediately under- stand the importance and necessity of
such renunciation for
spiritual progress. The living entities'
eternal constitutional duty is
cultivation of Krsna consciousness, which is the ultimate goal of
spiritual life. In comparison to this,
severe renunciation cannot be given much
importance. Only those who are advanced in spiritual life can understand that Nityananda Prabhu's leaving behind such
an affectionate father and mother for
another purpose was most reasonable and necessary. Dasaratha's lamentation due to separation
from his son Ramacandra even overwhelms
the hearts of Yavanas. Even the hardest hearts of intoxicated materialists are softened with
transcendental mellows while hearing
these topics.
The word
nirbhare means "completely" or "excessively."
The second
line of verse 106 indicates that even Yavanas cry profusely when they hear such topics.
The word
svanubhaxanande means "in His own spiritual bliss."
TEXT
108-114
gaya,
kasi, prayaga, mathura, d\aravat\ naranarayanasrama gela mahamati
bauddhalaya
giya gela vyasera alaya raìganatha,
setubandha, gelena malaya
tabe
anantera para gela mahasaya bhramena nirjanavane parama-nirbhaya
gomati, gandaki
gela sarayu, kaxeri ayodlxya,
dandakaranye bulena vihaì'
trimalla,
vyeìkatanatha, sapta-godavari mahesera
sthana gela kanyaka-nagau
reva, mahismati, malla-tirtha, haridvara yaìhi
purve avatara haila gaìgara
ei-mata
yata tirtha nityananda-raya sakala dekhiya
punah aila mathuraya
The most
magnanimous Nityananda visited Gaya, Kasi, Prayaga, Mathura, Dvaraka, and the asrama of
Nara-Narayana. He went to the place of
the Buddhists and the residence of Vyasa. He visited Ranganatha, Setubandha, and the Malaya Hills.
He then
went to Anantapura and fearlessly traveled
through uninhabited forests. He visited
the Gomati, Gandaki, Saryu, and Kaveri Rivers. He also went to Ayodhya and then wandered through the
forest of Dandakaranya. He went to
Trimalla, Vyehkatanatha, Sapta-Godavari, the abode of Lord Siva, and Kanya-kumari. Lord Nityananda
visited the Reva River, Mahismati,
Malla-Tirtha, and Haridvara, where the Ganges descended in ancient times. In this way, after traveling
to all the holy places, Lord Nityananda
returned to Mathura.
See the
description of Lord Nityananda's pilgrimage in the Adi- khanda, Chapter Nine.
The word
bauddhalaya refers to Kapila-vastu, Buddha-gaya, Saranatha, and Kasi.
TEXT 115
cinite na
pare keha anantera dhama huìkara karaye
dekhi' purva-janma-sthana
No one
could recognize Nityananda, the origin of Ananta, as He roared loudly on seeing His previous birthplace.
TEXT 116
niravadhi
halya-hhava, ana nahi sphure dhulakhela
khele vrndavanera bhitare
He
remained always in the mood of a child, without displaying any other mood, as He sported in the dust of Vrndavana.
TEXT
117-119
aharera
cesta nahi karena kothaya balya-bhave
vrndavane gadagadi yaya
keha nahi
bujhe tana caritra udara krsna-rasa vine
ara na kare ahara
kadacit
kona dina kare dugdha-pana seha yadi ayacita
keha kare dana
He never endeavored for His meals and
repeatedly rolled in the dust of
Vrndavana in the mood of a child. No one could under- stand His magnanimous characteristics. He did not
consume anything other than the mellows
of Krsna consciousness. On some days He drank some milk if someone offered Him without asking.
No one
could understand Sri Nityananda Prabhu's pastimes of rolling in the dust of Vrndavana. All living entities
require to collect eatables to maintain
their bodies, but when one's constitutional propensities are awakened, he loses interest in accumulating
any- thing other than the mellows of
service to Visnu and the Vaisnavas. Nityananda Prabhu maintained His body simply by occasionally
drinking milk that He received without
asking.
TEXT 120
ei-mate
vrndavane vaise nityananda navadvipe
prakasa haila gauracandra
In this
way Nityananda Prabhu resided in Vrndavana, while in Navadvipa, Gauracandra revealed Himself.
While Lord
Nityananda was wandering in Vrndavana, Gaura- sundara Mahaprabhu manifested His identity in
Navadvipa.
TEXT 121
nirantara
sankirtana—parama-ananda duhkha paya
prabhu na dekhiya nityananda
The Lord
constantly engaged in sankirtana in great happiness, yet He became unhappy on not seeing Nityananda.
While
Mahaprabhu was constantly and happily engaged in propagating sankirtana at Navadvipa, He felt distress
because of Nityananda Prabhu's absence.
TEXT 122
nityananda
janilena prabhura prakasa ye avadhi lagi'
kare vrndavane vasa
Nityananda understood that the Lord had
manifested Himself. He had waited in
Vrndavana for this moment.
Lord
Nityananda lived in Vrndavana in order to wait for Mahaprabhu to reveal Himself.
The phrase
ye avadhi lagi' means "waiting for that auspicious moment."
TEXT 123
janiyaaila
jhata navadvipa-pure asiya rahila nandanaacaryera ghare
On
realizing this, He immediately came to Navadvipa, where He stayed at the house of Nandana Acarya.
The word
jhata means "quickly." For a description of Nandana Acarya, one may see Caitanya-caritamrta (Adi 10.39)
or Caitanya- bhagavata, Madhya-khanda,
Chapter Seventeen.
TEXT 124
nandana-acarya
maha-bhagavatottama
dekhi
maha-tejorasi yena surya-sama
Nandana
Acarya was a maha-bhagavata. He saw that the bodily effulgence of Nityananda was equal to the
sun.
The
topmost uttama-adhikaris are pure devotees of the Lord. This is confirmed in the Srimad Bhagavatam (11.2.45)
as follows:
sarva-bhutesu
yah pasyed bhagavad-bhavam atmanah bhutani
bhagavaty atmany esa bhagavatottamah
"The
most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Sri
Krsna. Conse- quently he sees everything
in relation to the Supreme Lord and understands that everything that exists is eternally situated
within the Lord." Being the
foremost of such liberated souls, the maha- bhagavata Sri
Nityananda Prabhu is the origin of all
pure devotees of the Lord. He is most effulgent
and the basis of spiritual illumina- tion. The reflection of His bodily effulgence revives the
constitutional position of the living
entities. Those who are under His
shelter can also have similar effulgence. In the material concep- tion
of life there is an absence of spiritual
effulgence; until one achieves spiritual
realization, he cannot be freed from the contami- nation of forgetting his real identity. When the
spiritual effulgence that emanates from
Him and destroys the darkness of ignorance enters the heart of a person, his darkness of ignorance is van- quished.
TEXT 125
maha-avadhuta-vesa
prakanda saìra niravadhi gabhirata dekhi
mahadhira
Nityananda
appeared as a great avadhuta with a large body. He was always grave and most sober.
Only those
who have attained perfection in the sannyasa order of life and have naturally become indifferent to external
renuncia- tion are know as avadhutas.
Many people are bewildered on seeing the avadhutas' disdain for external signs. When a strict sannyasi attains perfection in his sannyasa order, he becomes renowned as a
learned sannyasi or avadhuta. Sri Nityananda Prabhu is the
topmost of such avadhutas. His gravity
and extreme patience were witnessed by Nandana Acarya.
TEXT 126
ahar-nisa vadane
halaye krsna-nama tribhuvane
advitiya
caitanyera dhama
He chanted
the names of Krsna day and night. He was the abode of Lord Caitanya, incomparable within the three
worlds.
That
Nityananda was always engaged in chanting the names of Krsna. Sri Caitanyadeva has pervaded the three
worlds on the sup-port of Nityananda.
Sri Nityananda alone is the unparalleled effulgence of Sri Caitanyadeva. He is like the blazing sun in
dissipat- ing the darkness of the
conditioned souls' ignorance of identifying themselves as enjoyers. Sri Nityananda alone is most expert in
enacting the pastimes of rendering ten
forms of service to Sri
Caitanyadeva. No other object may be compared
with Him. Sri Nityananda is the backbone
in manifesting the Supreme Lord among the
living entities.
TEXT 127
niianande
ksane ksane karaye huìkara maha-matta
yena baiarama-avatara
Sometimes
He roared loudly in His own ecstasy. He appeared greatly intoxicated, just like the incarnation of
Balarama.
Sri
Nityananda Prabhu sometimes roared loudly out of ecstasy in order to manifest His pastimes and identity in this
world. He was fully intoxicated to
constantly assist Sri Caitanyadeva's pastimes of distributing love of God. Just as Sri
Baladeva Prabhu fully engaged in the
service of Sri Krsna in Vraja, in Gauda-desa also, where Caitanya enjoyed His pastimes, the intoxicated mood
and emotional ecstasy of Nityananda
captured people's hearts through the help of their ears to vanquish the contamination from their hearts.
No one should misunderstand the meaning
of the word nijananda by think- ing that Sri
Nityananda is an insignificant conditioned soul like us. The word nija here indicates realization of the Supreme
Lord. Ac- cording to material consideration,
the ananda of the conditioned souls is always obstructed and there is gulf of difference between real
ananda and their ananda. Since
Nityananda Prabhu is Himself the origin of the visnu-tattvas, if one attributes on Him the material consideration
of differentiation between the body and
the self, then one will certainly be baffled in his attempts to realize the true meaning of the word
nijananda.
TEXT 128
koti
candra jiniya vadana manohara jagata-jivana
hasya sundara adhara
His
attractive face defeated the beauty of millions of moons, and His enchanting smile was the life and soul of the
universe.
The second
line of this verse indicates that His beautiful smile gave life to all living entities of the entire
universe.
TEXT 129
mukuta
jiniyasri-dasanera jyotih ayata aruna dm
locana subhati
The
effulgence of His teeth defeated that of pearls, and His two broad reddish eyes increased the beauty of His
face.
This verse
indicates that the radiance of His teeth defeated even the luster of pearls. His two broad reddish eyes
expanded the beauty of His face.
TEXT 130
ajanulambita
bhuja supivara vaksa calite komala bada
pada-yuga daksa
His hands
stretched down to His knees, and His chest was high. His two soft lotus feet were expert in movement.
His two
hands extended down to His knees, and His chest was raised. Although His lotus feet were extremely soft,
they were very expert in the act of
walking.
TEXT 131
parama
krpaya kare sabare sambhasa simile sìmukha- vakya kanna-bandha-nasa
He spoke
to everyone with great compassion. On hearing the words from His lotus mouth, one's bondage due to
fruitive ac- tivities was destroyed.
One who
hears the words emanating from the lotus mouth of Nityananda Prabhu has no possibility of
maintaining material conceptions. The
conditioned souls proudly identify themselves as the doers and engage in material activities while
considering themselves products of
matter If the living entities hear the words of Sri Nityananda Prabhu, then their thirst for material enjoyment will
be vanquished and their constitutional
propensities will awaken. He pleases everyone with His most compassionate words.
TEXT 129
aila
nadlya-pure nityananda-raya sakala bhuvane jayajaya- dhvani gaya
When Lord
Nityananda arrived in Nadia, there were shouts of joy all over the world.
TEXT 133
se mahima
bale hena ke ache pracanda ye prabhu
bhaìgila gaurasundarera danda
Who can
describe the glories of that Lord who broke the sannyasa-danda of Gaurasundara?
He is
directly Lord Baladeva, therefore the power of His glories cannot be compared with any other object. How can
anyone's power be compared with the
power of He who transgressed His exhibition of subordination to Gaurasundara by breaking His sannyasa danda
accepted out of formality. Everyone is
forced to follow the rules and regulations enjoined by Gaurasundara. When the Lord of the four- teen
worlds was personally following the
rules and regulations to set example for people in general, Nityananda Prabhu, being intolerant, altered
the Lord's exemplary pastimes of
following the rules and regulations. See Antya-khanda, Chapter Two.
TEXT 134
vanik
adhama murkha ye karila para brahmanda
pavitra haya nama laile yaiua
The entire
universe is purified by chanting the names of He who delivered the fallen, the foolish, and the
merchants.
When the
eternal servants of Krsna situate themselves within the varna principles of this world, they engage in
trade as members of the third varna.
Such communities are called vaisyas or vaniks. In order to direct their propensities, they spend their time
protecting cows, cultivating land,
trading, and loaning money on interest. When one forgets Krsna, he develops a taste for the propensities of
a merchant and as a result of such desires he
takes birth in the house of a merchant.
Being dependent on such merchants, other com- munities award them such titles as sresthi
(aristocratic), adhya (rich), and
mahajana (wholesale merchant). As a result of being respected in this way, such merchants become proud. The supe-
riority and inferiority of a merchant is
determined by the items in which he trades. Those whose business is to sell intoxicants are also
merchants, but they are comparatively
inferior to other merchants. Nevertheless they are also considered vaisyas. Since a living entity's
propensity for serving Hari is greatly
disturbed by becoming ab- sorbed in exchanging gold, the gold merchants are condemned and also considered
inferior \aisyas. Persons who appeared
in such families as well as those who had similar propensities as a result of impressions from
previous lives were delivered by
Nityananda Prab- hu from their absorption in matter and awarded the title of Acarya. External
identifications are temporary. When all
such identifica- tions are removed, the living entity awakens to his constitutional position. He is then liberated
and engages in the service of Hari.
According
to material consideration, people are of higher, mid- dle, or lower classes. According to the consideration
of intelligent persons, people are
either learned, uneducated, or foolish. These external identifications temporarily cover the
intelligence of Krsna's eternal servants
and cause them to become absorbed in matter. Due to forgetfulness of one's spiritual
consciousness a dormant spirit soul is
bereft of the Lord's service and forgets his eternal identifica- tion.
By His instructions, Sri Nityananda
Prabhu removes the living entities'
absorption in matter and bestows eternal benefit on them. The
living entities are then freed from
material conceptions and travel to the
spiritual kingdom. The external identification of liberated souls
bewilders those who are engaged in
identifying themselves with matter and
entangles them in the laws of karma. In order to benefit persons
who have mercantile propensities and
those born in merchant families as well
as fools who are condemned by people in general, Nityananda Prabhu, who is unlimitedly merciful, relieved them
from their material conceptions. Just by
hearing the name of Nityananda Prabhu, the people of the entire world are purified from the
propensity for committing sin. Even the
mer- chants, the fallen, and the foolish are purified and become knowers
of the Absolute Truth and devotees of the
Supreme Lord. Then no one can doubt
their purity. See Antya-khanda, Chapter Five.
TEXT 135
paiya
nandanacarya harasita haìa rakhihna
nija-grhe bhiksa karaiya
Nandana Acarya welcomed Nityananda Prabhu, fed
Him, and kept Him in his house.
TEXT 136
navadvlpe
nityananda-candra-agamana ihdyei sune, tare mile prema-dhana
Anyone who
hears about the arrival of Nityananda in Navadvipa will certainly receive the wealth of love.
Those who
hear the topics of Lord Nityananda's auspicious ar- rival in Navadvipa become conversant with His
distribution of love of Godhead, or
krsna-prema, and achieve love for Krsna.
TEXT 137
nityananda-agamana
jani' visvambhara ananta harisa prabhu
haila antara
When
Visvambhara understood that Nityananda had arrived, He became unlimitedly joyful at heart.
TEXT 138
purva-vyapadese
sarva-vaisnavera sthane vyaìjiya achena,
keha manna nahi jane
On some
pretext the Lord had previously given the Vaisnavas some hint about Nityananda's arrival, yet none of them
had under- stood.
Before the
arrival of Nityananda, Gaurasundara had hinted to the Vaisnavas that some great personality would
come, but the
Vaisnavas could not grasp the meaning of
Gaurasundara's state- ment.
TEXT 139
"are
bhai, dina dui tinera bhitare kona mahapurusa
eka asibe ethare"
uO
brothers, within two or three days some great personality will come here."
TEXT 140
derive set
dina visnu puji' gauracandra satvare milila
yatha vaisnavera vrnda
By
providence, after worshiping Visnu that same day, Gauracandra soon met with all the Vaisnavas.
TEXT 141
sabakara
sthane prabhu kaheyia apane "aji ami
aparupa dekhiluì svapane
The Lord
told everyone, 'Today I have seen something wonder- ful in a dream.
TEXT 142
tala-dhvaja
eka ratha—samsarera sara asiya rahila
ratha—amara duyara
"A
chariot adorned by a flag marked with a palm tree and expert in bestowing the essence of life on all people
arrived at My doorstep.
On the
pretext of explaining the topics of His dream, Gaura- sundara said, "I saw Sri Baladeva Prabhu's
chariot adorned with a flag marked with
a palm tree arrive at My doorstep. This chariot adorned with a flag marked with a palm tree delivers one from the
nonessentials of this material world and
awards the essence of life. In this material world, everything is temporary, but those who are
attracted by Baladeva's chariot adorned by a
flag marked with a palm tree are
eligible to be attracted by the essential objects of this world. The height of the chariot adorned by a flag
marked with a palm tree is incomparable,
just as a palm tree is higher than other trees. Similarly, the mental chariot of conditioned souls is
tiny in com- parison to the palm tree
marked on that flag. The palm tree marked on the top of Baladeva's chariot is adorned with fruits."
TEXT 143
ta'ra
majhe dekhi eka prakanda sarira maha eka
stambha skandhe, gati nahe sthira
"Within
the chariot I saw someone with a huge body. He held a post on His shoulder and His movements were unsteady.
"I
saw a great personality with a massive body sitting within that chariot adorned by a flag marked with a palm tree. He
carried a pole on His shoulder, in other
words, He carried a plough and club. He was
maddened with restlessness."
TEXT 144
vetra
bandha eka kamandalu vama hate nila-vastra
paridhana, nila-vastra maihe
"In
His left hand He carried a waterpot wrapped with cane. He was dressed in blue garments and His head was
decorated with a blue cloth.
"Like
Baladeva, He wore blue cloth on His upper and lower limbs. He held a waterpot made of cane in His left
hand."
TEXT 145
vama-sruti-mule
eka kundala vicitra haladhara-bhava hena
bujhi ye caritra
"His
left ear was decorated with charming earring. By His characteristics I could understand that He was none other
than Haladhara.
TEXT 150
"He
wore an enchanting golden earring on His left ear. By seeing His characteristics, I naturally thought that He
was absorbed in the mood of
Baladeva."
TEXT 146
'ei badi
nimaìi panditera haya haya?' dasa-hara visabara
ei hatha haya
"He
repeatedly inquired ten or twenty times, Ts this the house of Nimai Pandita?'
"That
great personality that I saw in My dream learned Hindi in Vrndavana, and when He came to the doorstep
of My house, He asked the neighbors in
Hindi ten or twenty times, 'Does this house belong to Nimai Pandita or not?'"
TEXT 147
maha
avadhuta-vesa parama pracanda ara kabhu nahi
dekhi emana uddanda
"He
was dressed like an avadhuta and appeared to be most powerful. I have never seen such a personality before.
TEXT 148
dekhiya
sambhrama bada pailama ami jijìasila ami,
'kon mahajana tumi?'
T was
filled with respect on seeing Him and asked, 'Which great personality are You?'
TEXT 149
hasiyaamare
bale, 'ei bhai haya tomaya amaya kali
haiba paricaya'
"He
smiled and said, i am Your brother. Tomorrow We will
meet.'
"He
smiled and said to Me, 'I am Your brother. Tomorrow We will get to know each other.'"
TEXT 150
harisa
badila suni' tahara vacana apanare vasoì muìi
yena sei-sama"
T became
most pleased by hearing His words, and I considered Myself to be identical with Him."
Mahaprabhu
said, "My happiness increased on hearing the words of that personality whom 1 saw in My dream. On seeing
Him, I felt like '1 am He."
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