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 151
hahite
prabhura bahya saba gela dura haladharabhave
prabhu garjaye pracura
While
speaking in this way, the Lord lost His external con- sciousness and roared loudly in the mood of Haladhara.
TEXT 152
"mada
ana' mada ana'" bali' prabhu dahe huìhara
sunite yena dui karna phate
The Lord
repeatedly cried out, "Bring wine! Bring wine!" His cry was so loud that everyone's eardrums were almost
broken.
While
describing in this way, the Lord shouted, "Bring wine!" in such
a way that the listeners' ears were
practically broken.
TEXT
153-154
srivasa
pandita bale, "sunaha gosaìi ye madira caha tumi, se tomara thaìi
tumi ya're
vilao, sei se taha pay a!" hampita
bhahatagana dure rahi' ca'ya
Srivasa
Pandita said, "Please hear me, O Gosaìi. The wine that You are
demanding is available only with You. Only one
whom You give it to can have it."
The devotees were trembling as they looked on from a distance.
TEXT 150
When
Srivasa Pandita heard the roaring of the Lord in the mood of Baladeva, he said, "The wine that You
are requesting to drink is not available
anywhere else, it is available only with You. Only one who receives that wine from You can also have
it."
TEXT 155
mane mane
ante saba vaisnavera gana "avasya ihara
kichu achaye karana"
All the
Vaisnavas contemplated, "There must be a reason for this."
TEXT 156
dryd tarjd
pade prabhu aruna-nayana hasiya dolaya
aìga, yena sanharsana
The
reddish-eyed Lord recited poems and laughed as His body swayed back and forth like Sankarsana.
The word
dryd refers to the line of a poem. Those poems with lines having more syllables than prescribed and
that are also not essays are called
dryds. The word tarja refers to dryds in
the form of spontaneously composed
songs.
TEXT 157
hsanehe
haila prabhu svabhava-caritra svapna-artha
sabare vakhane rama-mitra
After a
while the Lord returned to His normal state. Then the friend of Rama began to explain the meaning of the
dream.
After a
while, when the Lord regained His composure, the friend of Balarama explained the meaning of the dream.
If the word rdma- mitra refers to
Hanuman, the servant of Rama, then it indicates that Murari Gupta explained the meaning of the Lord's
dream.
The phrase
svabhava-caritra haila indicates that
the Lord regained His normal, or
natural, state.
TEXT 158
"hena
bujhi, mora citte laya eka hatha kona
mahapuruseka asiyache etha
"It appears to Me that some great
personality has arrived here.
TEXT 159
purve ami
haliyachoì toma' sabara sthane 'kona
mahajana sane haiba darasane'
"I
have already previously informed you that we will soon meet a great personality.
TEXT 160
cala
haridasa! cala srivasa pandita! caha giya dekhi he aise kon bhita"
"O
Haridasa! O Srivasa! Go immediately and see who has
come."
TEXT 161
dui maha-bhagavata
prabhura adese sarva-navadvipa cahi'
bulaye harise
On the
order of the Lord, the two maha-bhagavatas happily searched throughout Navadvipa.
Both
Haridasa Thakura and Srivasa Pandita are maha-bhagavatas. By the will of Sri Gaurasundara they began to
joyfully search all the villages of
Navadvipa beginning with Sri Mayapur to find that great personality who had appeared in the Lord's dream.
TEXT 162
¦
cahite cahite katha kahe dui jana
TEXT 158
"e
bujhi aila kiba prabhu saìkarsana"
While
searching in this way, they confided to each other, "It seems Lord Saìkarsana has come."
TEXT 163
anande
vihvala duìhe cahiya vedaya tilardheka uddesa
kotha o nahi paya
Overwhelmed
in ecstasy, the two looked everywhere but were unable to get any indication of where He was.
TEXT 164
sakala
nadiya tina-prahara cahiyaaila prabhura sthane
kahon na dekhiya
They looked all over Nadia for nine hours
without finding anyone and then returned
to the Lord.
TEXT
165-167
nivedila
asi' doìhe prabhura carane "upadhika kotha o nahila darasane
ki
vaisnava, ki sannyasi, ki grhastha-sthala pasandira ghara-adi—dekhilun sakala
cahilama
sarva-navadvipa yara nama sabe na cahiluì
prabhu! giya any a grama"
The two
informed the Lord, "We have not found anyone new. We have searched the residences of Vaisnavas,
sannyasis, and grhasthas; we have even
gone to the houses of the atheists. We have looked all over Navadvipa, but we did not go outside
Navadvipa."
The two
returned to the Lord and said, "We haven't found anyone new, or anyone with different external symptoms.
We have searched all over Navadvipa for
nine hours at the residences of Vaisnavas, sannyasis, and grhasthas—we even went to the houses of atheists
who are envious of the Vaisnavas. We
have searched everywhere except the villages outside Navadvipa."
TEXT 168
doìhara
vacana suni' hase gauracandra chale hujhaila
'bada gudha nityananda'
Gauracandra
smiled as he heard their report. By this pastime He revealed that Nityananda is most
confidential.
Due to the
covered nature of Gaura's pastimes, no one can immediately recognize Krsna and Balarama. Nityananda is
also the most confidential covered form
of Baladeva. Mahaprabhu smiled as He disclosed the confidential mystery of Sri Nityananda to
Haridasa and Srivasa.
TEXT
169-170
ei avatare
keha gauracandra gaya nityananda-nama
suni' uthiya palaya
pujaye
govinda yena, na mane saìhara ei pape anehe
yaiba yama-ghara
Some
persons sing the glories of Gauracandra in this incarna- tion and run away when they hear the name of
Nityananda. If one worships Govinda but
does not respect Lord Siva, as a result of this sin he will go to the abode of Yamaraja.
Just as
many people who worship the Supreme Lord remain indifferent to the worship of His devotees and nourish
hatred towards the devotees and as a
result are eligible for punishment by Yamaraja, similarly those who display a lack of faith for Nityananda,
who is nondifferent from Baladeva
Prabhu, while being faithful to Gaurasundara commit offenses and as a result invite misfortune and
punishment.
Sri
Rudradeva is the topmost Vaisnava. He is an acarya and teacher of devotional service to Visnu, therefore anyone
who dis- respects him does not achieve
any benefit. Just as the disciplic succession of Visnusvami has originated from Mahadeva, pure devo-
tional service has been propagated in
this world by the mercy of Sri Nityananda.
arcayitva
tu govindam tadiyan narcayet tu yah na sa bhagavato jìeyah hevalath dambhikah smrtah
"One
who performs worship of Lord Govinda but fails to worship His devotees should be understood to be not a
devotee of the Lord but simply a victim
of false pride."
The
undivided Absolute Truth, Vrajendra-nandana, and His devotees are one, just as there is no difference between
the energy and the energetic. Those who
try to make a distinction between Lord Visnu and the Vaisnavas have no possibility of
achieving auspiciousness.
TEXT 171
bada gudha
nityananda ei avatare caitanya dehhaya
yare, se' dekhite pare
In this
incarnation Lord Nityananda is most confidential. One can see Him only when Lord Caitanya reveals Him.
Only the
dear servants of Sri Caitanyadeva can, by His mercy, understand the characteristics of Sri
Nityananda. It is impossible for
conditioned souls to take shelter of the lotus feet of Sri Nityananda.
The truth regarding Nityananda is
realized only by the grace of Sri Caitanya's
merciful form as the caitya-guru, the Supersoul. By uselessly and proudly advertising themselves as
devotees of Caitanya, ordinary ignorant
people who are averse to Caitanya cannot understand the most confidential pastimes of Nityananda.
Those who are not awakened to spiritual
consciousness have no entrance in the
unmanifested most mysterious pastimes of Nityananda. Ignorant fools exhibit disgust on seeing the pastimes of
Nityananda. That is why they are
punished by Yamaraja and ultimately receive un- limited suffering.
TEXT 172
na bujhi'
ye ninde' tana caritra agadha paiya o visnubhahti haya tara vadha
The progress of anyone who blasphemes Him
without under- standing the depth of His
characteristics is obstructed, even if he
achieves devotional service to Visnu.
Those who
find restlessness in Nityananda's characteristics, which are adorned with gravity as deep as the ocean,
and are thus cheated from attaining
shelter at His lotus feet and blaspheme Him by not understanding His supreme service to
Gaura-Krsna, even though they are
constitutionally eternal servants of Krsna, they fall from their position as servants of Krsna and ruin
themselves by lording it over material
nature.
TEXT 173
sarvathasrivasa
adi taìra tattva jane na haila dekha
kona kautuka-karane
Devotees
like Srivasa certainly know the truth regarding Nityananda, but for some curious reason they could not find
Him.
There are
many mysteries in the pastime of unsuccessfully sear- ching for Sri Nityananda Prabhu exhibited by the
eternally perfect associates of the Lord
like Srivasa Pandita. Baladeva Prabhu hid Himself and did not show His form to Haridasa and Srivasa
Pandita. He has thereby shown that the
eternal Absolute Truth cannot be seen through external practice or designation.
TEXT 174
ksaneke
thakura bale isat Jidsiyd "disa amara saìge sabe dekhi giya"
After a
while the Lord smiled and said, "Everyone come and see Him with Me."
TEXT 175
ulldse
prabhura saìge sar\'a-bhakta-gana 'jaya krsna'
bali' sabe karila gamana
All the
devotees happily went with the Lord while chanting, "Jaya Krsna."
TEXT 176
saba laìa
prabhu nandana-acaryera ghara janiya uthila
giyasri-gaurasundara
Sri
Gaurasundara led all the devotees to the house of Nandana Acarya.
TEXT 177
vasiyache
eka maha-purusa-ratana sabe dehhilena—
yena koti-surya-sama
Sitting
there was one great jewel-like personality. Everyone saw that His effulgence was like that of millions of suns.
TEXT 178
alaksita-avesa
bujhana nahi yaya dhyana-sukhe paripurna
hasaye sadaya
No one
could understand His internal mood. His was absorbed in happiness from His meditation and continually
smiled.
Unless one
sees Nityananda Prabhu with service-inclined eyes, one will never understand His mood. Externally He was
constantly smiling, and internally He
was always absorbed in the happiness of Sri Caitanya's service.
TEXT 179
maha-bhahti-yoga
prabhu bujhiya tanhara gana-saha
visvambhara haila namaskara
Understanding
His pure devotional mood, Visvambhara and the devotees offered Him obeisances.
On seeing
His pure devotional mood, Gaurahari and His fol- lowers offered obeisances to Nityananda.
TEXT 180
sambhrame
rahila sarva-gana dandaiya keha kichu na
balena rahila cahiya
Everyone then stood there watching Him in awe
and reverence without speaking a word.
TEXT 181
sammukhe
rahila mahaprabhu visvambhara cinilena
nityananda—pranera isvara
Mahaprabhu
Visvambhara stood directly in front of Nityananda, who immediately recognized the Lord of His life.
TEXT 182
visvambhara-murti
yena madana-samana divya gandha malya
divya vasa paìdhana
The form
of Visvambhara was as attractive as that of Cupid. He was decorated with divine sandalwood pulp, flower
garlands, and garments.
The most
grave form of the original Personality of Godhead Srl Mahaprabhu was adorned with various
ornaments, beautified with fragrant
flower garlands, dressed in shining garments, and more enchanting than millions of Cupids.
TEXT 183
ki haya
kanaka-dyuti se dehera age se vadana dekhite
candera sadha lage
How can
the luster of shining gold be compared with His body? Even the moon desires to see His face.
His most
dazzling bodily effulgence diminished the luster of gold. Sri Gaurasundara was such a matchlessly beautiful
personality that the moon, whose
unparalleled beauty is described by great poets, was full of anxiety to see His face.
TEXT 184
manohara
sri-gauraìga nityananda Yaya bhakata-janasange
nagare vedaya
Accompanied
by the devotees, the most enchanting Sri Gauranga and Nityananda wander throughout Navadvipa.
TEXT 185
se danta
dekhite kotha mukutara dama se kesabandhana
dekhi' na rahe gey ana
The value
of pearls is minimized on seeing His beautiful teeth, and one loses consciousness on seeing His tied-up
hair.
The word
dama means "class." The phrase kesa-bandhana refers to braided hair, but in this case it refers to
top-knotted hair.
TEXT 186
dekhite
ayata dm aruna nayana ara ki kamala ache
hena haya jìana
One who
sees His elongated lotus eyes wonders whether other lotuses exist.
In
comparison to the beauty of Gaurasundara's long lotus eyes, the beauty of other lotuses becomes insignificant.
TEXT 187
se ajanu
dui bhaja, hrdaya supina tahe sobhe suksma
yajìa-sutra ati ksina
His hands
reach down to His knees, and His raised chest is adorned with a thin white brahmana thread.
The phrase
hrdaya supina refers to His raised chest. The phrase ati ksina means 'Very thin." The brahmana thread
is thin in com- parison to His raised
chest.
TEXT 188
lalate
vicitra urdhva-tilaka sundara abharana vina
sarva-aìga manohara
His
forehead is beautified with marks of tilaka, and His entire body looks most enchanting even without
ornaments.
TEXT 189
kiba haya
koti mani se nakhe cahite se hasya dekhite
kiba kariba amrte
What is
the beauty of millions of jewels compared with the beauty of His toenails? What is the use of
nectar when we see His smile?
If one
sees Gaurasundara's toenails, he will see the beauty of millions of jewels present therein. His
enchanting smile belittles nectar.
TEXT 190
sri
krsna-caitanya nityananda-canda jana vrndavanadasa tachu pada-yuge gana
Accepting
Sri Caitanya and Nityananda Prabhu as my
life and soul, I, Vrndavana dasa, sing
the glories of Their lotus feet.
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