Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Thirteen
The Deliverance of Jagai and Madhai
TEXT 26
ye-gulä
caitanya-nrtye nä päila dvära tära bädi gele mätra bale,—'mära mära'
As soon as
the two went to the houses of those who were not allowed to see Lord Caitanya's
dancing, those people said, "Beat them! Beat them!"
Whenever
the two preachers went to the houses of those who were not allowed to enter
Çréväsa's house while Çré Caitanyadeva was dancing and singing, those people
attacked the two with harsh words. Some of them even attempted to beat them.
While following the order of Çré Caitanyadeva, the preachers of Çri Caitanya
Matha face similar behavior even today. A former doctor of Sealdah, the society
of caste gosvämïs, the community of pseudo renunciants, the sakhi-bekïs, and
the twelve other unauthorized Mäyävädï sampradäyas are prime examples of such
people.
keha
bale,—"e du'-janakibä cora-cara chalä hari' carcciyä bulaye ghare ghara
Someone
said, "Perhaps these two are the spies of a thief. They are wandering door
to door on the pretext of preaching.
The phrase
cora-cara refers to the spies of a thief. They are spies who secretly collect
information and give it to their leader. They hide their actual purpose and
collect information from door to door.
TEXT 28
e-mata
prakata kene karibe sujane? ära bära äse yadi laiba deyäne"
"Why
would a sujana act in that way? If they come again, we will take them to the
King."
The word
deyäne (derived from the Persian word dévän) means "royal assembly,"
"religious board," "court," "house of justice,"
or
"durbar."
"If
they were good people, why would they wander from door to door and speak
useless words? If they come again, we will have them arrested and sent to the
religious board."
TEXT 29
çuni'
çuni' nityänanda-haridäsa häse caitanyera äjìä-bale nä päya taräse
On hearing
such talk, Nityananda and Haridäsa laughed. On the strength of Lord Caitanya's
order, they were not frightened.
TEXT 30
ei-mata
ghare ghare buliyä buliyä prati-dina viçvambhara-sthäne hake giyä
In this
way the two daily wandered from door to door and then reported to Viçvambhara
at the end of the day.
eha-dina
pathe dehhe dui mätoyäla mahädasyu-präya dui madyapa viçäla
One day
they saw two drunkards on the street. The two were fully intoxicated and acted
like great rogues.
The phrase
viçäla madyapa refers to a person who drinks exces- sively.
TEXT 32
se dui
janära hatha hahite apära tärä nähi hare,—hena papa nähi ära
There were
unlimited stories about the two, for there was no sin that they had not
committed.
TEXT 33
brähmana
haiyä madya-gomäthsa-bhaksana dähä-curi, paragrha dähe sarva-ksana
Although
they were brähmanas, they were always engaged in drinking wine, eating beef,
plundering other's wealth, and burn- ing other's houses.
The phrase
dafcä-curi means "stealing" or "robbing." The word dähe
means "to burn."
TEXT 34
deyäne nä
deya dehhä, boläya hotäla madya-mämsa vinä ära nähi yäya häla
They
avoided royal punishment and the notices of the town authorities. They did not
pass a day without wine and meat.
The word
kotäla (derived from the Sanskrit word kottapäla, the common Bengali word
hot-ala, and the Persian word feotaväla) means "mayor,"
"protector of the town," "constable," "guard," or
"watchman."
"They
always avoid the city mayor or magistrate's notice and stay away from the royal
servants and members of the religious boards. The peacekeeper orders offenders
to appear before him, but they always avoid him."
TEXT 35
dui jana
pathe padï gadägadi yäya yähäre ye päya, sei tähäre kiläya
The two
would roll on the street, and they would punch anyone they met.
TEXT 36
dure thäkï
loka saba pathe dekhe raìga seikhäne nityänanda-haridäsa-saìga
As people
watched these incidents from a distance, Nityänanda and Haridäsa arrived there.
TEXT 37
ksane dui
jane préta, ksane dhare cule 'ca' kära 'va' kära-çabda ucca karï bale
Sometimes
the two displayed affection for each other, and sometimes they pulled each
other's hair while cursing.
Jagäi and
Mädhäi sometimes displayed friendship for each other, and sometimes they
displayed enmity by pulling each other's hair. They would address each other
with various obscene words.
TEXT 38
nadìyàra
viprera karila jäti-näça madyera viksepe kare karaye äçväsa
Sometimes
they ruined the caste of the brähmanas of Nadia, and sometimes under the
influence of wine they would speak solacing words to someone.
Sometimes
under the influence of intoxication the two drunkards tried to spoil the caste
of the brähmanas. One moment they would speak humbly, and the next moment they
would flaunt their strength. Under the influence of wine a human being loses
his common sense. Therefore, being devoid of the concept of good and bad, it is
natural to sometimes engage in flattery and sometimes speak harshly.
TEXT 39
sarva papa
sei duira çarìre janmila vaisnavera nindä-päpa sabe nä haila
Every type
of sin became manifest in the bodies of those two except the sin of blaspheming
Vaisnavas.
So far
they had not committed any aparädha, or offense, by attacking Vaisnava devotees
of the Lord—they had committed only sins. As soon as one blasphemes the
Vaisnavas, all his good qualities are vanquished and offense takes shelter in
him.
TEXT 40
aharniça
madyapera saìge range thäke nahila vaisnava-nindä ei saba pake
They
happily spent their days and nights in the company of other drunkards.
Therefore they had no opportunity to blaspheme the Vaisnavas.
TEXT 41
ye sabhäya
vaisnavera nindä-mätra haya sarva-dharma thäkile o tabu haya hsaya
The
assembly in which Vaisnavas are blasphemed will be ruined, even if all other
religious principles are observed.
TEXT 42
sannyäsi-sabhäya
yadi haya nindä-karma madyapera sabhä haite se sabhä adharma
If an
assembly of sannyäsïs indulges in blasphemy, then that assembly is more sinful
than an assembly of drunkards.
If the
topmost community that abstains from worldly good and evil activities and that
belongs to the highest äçrama of the best sampradäya engages in blasphemy of
the Vaisnavas, then it is to be understood that such a community is more sinful
than a sinful community of drunkards.
TEXT 43
madyapera
niskrti ächaye kona-häle paracarccàkera gatï nahe habhu bhäle
A drunkard
will be delivered in due course of time, but one who engages in blasphemy will
never attain the goal of life.
People who
drink wine become crazy and engage in sinful ac- tivities. Until they give up
such bad habits, they continue to engage in sinful activities. If by chance
their thirst for drinking wine is checked, they will not further engage in
sinful activities. But persons who blaspheme others can never achieve any
auspiciousness. In the scriptures (Bhäg. 11.28.1) it is stated:
para-svabhäva-karmäni na praçamsen na garhayet viçvam ekämaham
paçyan prakrtyä purusena ca
"One
should neither praise nor criticize the conditioned nature and activities of
other persons. Rather, one should see this world as simply the combination of
material nature and the enjoying souls, all based on the one Absolute
Truth." One should carefully consider his own auspiciousness and
inauspiciousness. Rather than doing so, those who nourish their sinful
propensities by remaining busy in activities like blaspheming others can never
achieve any benefit. The propensity for hating others is called "envy."
Unless one becomes nonenvious, one cannot retire from material
inauspiciousness. Those who are busy talking about others can never bring about
their own benefit. Since people who are engaged in blaspheming others have no
time for their own benefit, they cannot rush towards auspi- ciousness.
çästra
padiyä o käro käro buddhi-näça nityänanda-nindä kare, habe sarva-näça
Even after
studying the scriptures, many people lose their intel- ligence because they
fail to accept the beneficial instructions of the scriptures. It is their
nature to remain inattentive to the purport of the scriptures because they
constantly engage in blaspheming others. Those who blaspheme the origin of all
spiritual masters, Jagad-guru Nityänanda, by finding faults in His activities,
certainly invite inauspiciousness. That is why verses like drstaih svabhäva-
janitair and api cet su-duräcäro1 have incarnated. Those who due to
narrow-mindedness find faults in their spiritual master can never 1. drstaih
svabhäva-janitair vapusaç ca dosair na präkrtatvam iha bhakta janasya paçyet
gaìgämbhasäm na khalu budbuda-phcva-paìkair brahma-dravatvam apagacchati
nìra-dharmaih "Being situated in his original Krsna conscious position, a
pure devotee does not identify with the body. Such a devotee should not be seen
from a materialistic point of view. Indeed, one should overlook a devotee's
having a body born in a low family, a body with a bad complexion, a deformed
body, or a diseased or infirm body. According to ordinary vision, such
imperfections may seem prominent in the body of a pure devotee, but despite
such seeming defects, the body of a pure devotee cannot be polluted. It is
exactly like the waters of the Ganges, which sometimes during the rainy season
are full of bubbles, foam and mud. The Ganges waters do not become polluted.
Those who are advanced in spiritual understanding will bathe in the Ganges
without considering the condition of the water." (Upadeçämrta 6) api cet
su-duräcäro bhajate mäm ananya-bhäk
sädhur eva sa mantavyah samyag vyavasito
hi sah "Even if one commits the most abominable action, if he is engaged
in devotional service he is to be considered saintly because he is properly
situated in his determination." (Bg.9.30)
Even after
studying the scriptures, many persons lose their intelligence and bring about
their utter ruin by blaspheming Nityänanda.
achieve
any benefit from Çré Gurudeva. Their concept is that since Çré Gurudeva has
fallen into inauspiciousness, it is their duty to deliver him. Such a concept
brings about their ruination.
TEXT 45
dui jane
kiläfeili gälägäli kare nityänanda-haìdäsa dehhe thåhï dure
The two
punched and abused each other as Nityananda and Haridäsa watched from a
distance.
The phrase
dui jane refers to Jagäi and Mädhäi.
TEXT 46
loha-sthäne
nityananda jijìäse äpane "honjäti duijana, hena mati hene?"
Nityananda
personally asked some people, "To which caste do these two belong? Why do
they act like that?"
TEXT 47
loha
bale,—"gosäìi, brähmana dui-jana divya pitä-mätä, mahähulete utpanna
The people
replied, "O Gosäìi, these two are brähmanas. Their virtuous father and
mother both come from respectable families.
Another
reading of the second line of this verse is divya pita, mätämaha-kulete
utpanna—"Their father and mother's father both come from high-class
families." In reply to Nityananda Prabhu's question, the local people
said, "These two were born in a brähmana family and their ancestors on
their father's and mother's side are respected by all."
TEXT 48
sarva-häla
nadéyåya puruse puruse tilärddheko dosa nähi e doìhära vamçe
"Their
ancestors have all lived in Nadia and were all free from the slightest fault.
Their
ancestors were residents of Nadia, and no one ever at- tributed any faults to
them. Those who say that sons and grandsons inherit the nature of their parents
see a contradiction in this case. The idea that consciousness comes from matter
is not correct. One should realize that consciousness is separate from matter
yet has somehow or other come in contact with matter. One's nature is
determined by the quality of his activities. The ingredients of the gross body
are never the source of consciousness. When the life air leaves one's body, the
gross body remains. We cannot respect the premise that "the soul has by
chance taken birth from matter." Rather the consideration that "one
must enjoy the results of his activities" is predominant. The gross body
is the effect, not the cause.
TEXT 49
ei dui
gunavanta päsarìla dharma janma haite e-mata karaye päpa-karma
"These
two qualified persons gave up their religiosity and have been engaged in such
sinful activities since birth.
TEXT 50
chädila
gostïte bada durjana dekhiyä madyapera saìge bule svatantra haiyä
"Considering
that they were most sinful, their relatives rejected them. Now they freely
wander about with other drunkards.
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