Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Thirteen
The Deliverance of Jagai and Madhai
TEXT 76
balibära
bhära mätra ämä'-doìhähära balïle nä laya yabe,—sei bhära täìra"
"Our
responsibility is to simply repeat the Lord's order. If people do not follow,
that is His responsibility."
Çré Mahäprabhu's
order to Çréla Nityananda and Çréla Haridäsa was to request everyone to worship
Krsna. If by the will of the Lord the audience does not listen to their humble
presentation and thus invites inauspiciousness on themselves, then Mahäprabhu,
the order-giver, takes part in the result.
TEXT 77
balite
prabhura äjìä se du'yera sthäne nityänanda-harìdäsa karilä gamane
Then
Nityananda and Haridäsa went to inform the two of the Lord's order.
TEXT 78
sädhu-lohe
mänä kare,—"nihate nä yäo nägäla päile päche paräna häräo
Saintly
people prohibited them, saying, "Don't go near them. If they catch you,
you will lose your lives.
According
to the common understanding, "There is no need to preach topics of Lord
Hari to nondevotees," persons who were ignorant of spiritual science
forbade Thäkura Haridäsa and Çré Nityananda Prabhu from going to Jagäi and
Mädhäi. If one goes to give good instructions to nondevotees, then rather than
accepting, they will attack. By the order of Çré Gaurasundara and following in
the footsteps of Çré Nityananda and Thäkura Haridäsa transcenden- tal topics
are preached in the world by Çré Gaudéya Matha, yet irregardless of the place,
leave alone accepting all such topics, we are experiencing everyday (or
generally) how the preachers of Gaudéya Matha are being attacked from time to
time and how their preaching work is being disturbed by the attribution of
faults on them.
TEXT 79
ämarä
antare thäki paräna-taräse tomarä nihate yäo hemana sähase?
"We
hide inside the house and tremble. How can you dare to approach them?
Saintly
persons always remained far away from those two sin- ners. They were afraid
they would be attacked by those nondevotees. They said to Çri Nityänanda and
Haridäsa, "You are too brave. Therefore you are approaching those two
sinners."
TEXT 80
kisera
sannyäsi-jìäna o-du'yera thäìi? brahma-vadhe go-vadhe yähära anta näi"
"Those
two have no respect for sannyäsïs. They have killed unlimited brähmanas and
cows."
"Killing
brähmanas and killing cows are most heinous sinful activities. They have
committed innumerable such sins. You are both wandering mendicants. You travel
everywhere for the benefit of the world. But these two sinners cannot
understand your glories. Rather than accepting you as sannyäsïs fixed in the
service of the Supreme Lord, they will attack you."
TEXT 81
tathäpiha
dui jana 'krsna krsna' balï nikate calilä doìhe mahä-kutühalé
Nevertheless
the two Prabhus chanted the name of Krsna and joyfully went before the two.
By the
order of Çri Mahäprabhu, Çri Nityänanda and Çri Haridäsa went before them while
chanting the most auspicious names of Krsna glorified in the first verse of
Çiksästaka. Çri Nityänanda and Çré Haridäsa did not consider the name of Krsna
and Krsna Himself to be different. Since they did not chant the holy names
under the shelter of ajìa-r'xdhi, they went towards them in great eagerness.
TEXT 82
çunibäre
päya hena nikata thäkiyä kahena prabhura äjìä däkiyà däkiyä
They came
only close enough to be heard and then loudly informed them of the Lord's
order.
TEXT 83
"bala
krsna, bhaja krsna, laha krsna-näma krsna mätä, krsna pita, krsna dhana-präna
"Say,
'Krsna,' worship Krsna, and chant the names of Krsna. Krsna is your mother,
Krsna is your father, and Krsna is your life and wealth.
TEXT 84
tomä-sabä'
lägiyä krsnera avatära hena krsna bhaja, saba chäda anäcära"
"Krsna
has incarnated for your benefit. Therefore give up all sinful activities and
worship Krsna.
"The
eternal pastimes that svayam-rüpa Krsna performs with His 'attracted'
associates in Vraja are meant for removing the misfortune of the living
entities, so to engage in service other than the worship of Krsna is most
unbecoming. Therefore, understanding yourselves as 'attracted' in your
relationship with the Lord, you should try to awaken your constitutional
propensities."
When
living entities realize their constitutional position, proper behavior based on
aversion to the service of matter can no longer remain absent. Then their
propensity for worshiping Krsna becomes prominent. When liberated living
entities belonging to impartial Krsna's marginal energy have slightly less good
fortunate, they worship Çré Rämacandra. In the worship of Çré Räma, there is no
opportunity for the complete manifestation of all of Krsna's transcendental
potencies. The transcendental räsa-lélä pastimes that are mentioned in relation
to Çré Baladeva, the original source of Çré Rämacandra, are not found in
Rämacandra of the Raghu dynasty. The endeavors of the Dandakäranya sages have
established that the son of Daçaratha was unfit for performing räsa-félä. The
variegated pastimes of svayam-rüpa Çré Krsna and svayam-prakäça Çré Baladeva
are found in Goloka Vrndävana. In order to broadcast these pas-
times,
svayam-rüpa Krsna incarnated and advented His Çré Gaura pastimes. The main
consideration in the activities of this advent is the incarnation of the
magnanimous nature of Çré Krsnacandra, the personification of sweetness. Çré
Krsnacandra manifested His eternal form of Çré Gauräìga, who is the combined
form of Çré Rädhä- Govinda, particularly for those who are situated in the
temporary realization of mundane conceptions under the shelter of pious and
impious activities. The worshipable Lord Çré Krsnacandra descend- ed in this
world as Çré Gaurasundara, who is the aggregate form of all devotees of Krsna,
who assumes the role of a worshiper in different rasas, and who awards the
opportunity to worship Krsna after giving up sinful activities in the form of
material conceptions. The distinction of Krsna's worship has been revealed in
the advent of Çré Gaura's pastimes of distributing krsna-prema. The ultimate
perfection of the good fortune of those pious souls who have ob- tained the
qualification for remaining engaged in the service of Çré Räma-Sïtä, Çré
Räma-Vajräìgajé, Çré Laksmé-Näräyana, Çré Visvaksena-Garuda-Näräyana, and the
catur-vyüha forms of Çré Väsudeva-Saìkarsana-Pradyumna-Aniruddha is the supreme
ser- vice of Vrajendra-nandana. In His form as Jagad-guru, Çré Krsnacandra as
the preacher of munificence instructs the most pure living entities that
svayam-rüpa Krsna has incarnated for the benefit of the marginal living
entities who give up bad association and discriminate between modes of worshiping
the Lord.
Having
received the direct order of Mahäprabhu, Jagad-guru Çré Nityänanda and
Jagad-guru Thäkura Haridäsa, as specific manifes- tations of Jagad-guru, preach
the topics of Krsna's munificent incarnation to the people of the world. As the
supreme instructor, the most munificent Krsna teaches everyone to give up bad
associa- tion and worship the svayam-rüpa, who enjoys wonderful pastimes and
who is the object of five rasas. Give up bad association and associate with
that sac-cid-änanda object and constantly worship Him while considering
yourself an ingredient of one of the five rasas. The perfection of lust is
found in conjugal affairs, less than that is found in vätsalya, less than that
in säkhya, less than that in däsya, and less than that in çänta. Abominable
mundane perverted feelings are counted among sinful activities. Although the
pastimes of Krsna's prakåça-vigraha are nondifferent from those of Krsna,
Krsna, the
personification of twelve rasas, is Himself the svayam- rüpa (origin of all
forms), svayam-guna (origin of all qualities), svayam-parikara-vaiçistya
(origin of all variegated associates) and svayam-lélä (origin of all pastimes).
His manifestation, Çré Baladeva, is prakäça-rüpa (manifestation of all forms),
prakäça-guna (manifes- tation of all qualities), prakäça-parikara-vaiçistya
(manifestation of all variegated associates) and prakäça-lïlä (manifestation of
all pas- times). Therefore, by worshiping Him, one automatically worships
Krsna. Yet, while considering, ye yathä märh prapadyante—"As they
surrender unto Me," consideration should be given to svayam-rüpa Krsna's
statement tärhs tathaiva bhajämy aham—"I reward them accordingly."
According
to some, worship of the catur-vyüha forms of Krsna headed by Väsudeva is
supreme; according to others, worship of Krsna's forms headed by Sétä-Räma is
supreme; while according to still others, worship of Krsna's forms like
Revaté-ramana is supreme. Although all are worship of Krsna, only those who
have realized the purport of the statement "I am Krsna. Worship Me,"
are qualified to obtain the darçana of Çré Krsnacandra's munificent form of Çré
Gaurasundara. Knowing themselves as nondifferent from par- ticipants in Krsna's
pastimes, Çré Baladeva-Nityänanda Prabhu, the original source of the
visnu-tattvas and the chief of all devotees, and Nämäcärya Ädi-guru Brahma, the
chief of all devotees, vigorously concealed this fact from unfortunate persons
while revealing real knowledge during the manifested pastimes of the covered
incarna- tion. Krsna is the embodiment of rasa, therefore He is the only
shelter of all rasas or the only visaya-vigraha, or object of worship, for all
devotees. Çré Krsna is svayam-rüpa, not the partial formless manifestation of
Paramätmä nor the formless all-pervading object; He is the cause of all causes
headed by Brahman and Paramätmä. Baladeva is the full manifestation of
svayam-rüpa Krsna, Käranodakaçäyé Visnu is His plenary portion, Garbhodakaçäyé
Visnu is the portion of His plenary portion, and Ksérodakaçäyé Visnu is the
portion of the portion of His plenary portion. They are all visaya-vigrahas of
svayam-rüpa Krsna. The subordinate living en- tities are specific
manifestations of the visaya-vigrahas. Therefore Krsna and the
"attracted" devotees of Krsna are not separate, as seen through
material vision. The ultimate conclusion is that He is the
complete
person. The partial manifestation of that complete whole is the source of the
material creation and the origin of the portions and plenary portions.
Attracted living entities have no propensity other than the worship of that
Krsna.
The moment
the attracted souls are distracted, they glance towards mäyä from Vaikuntha. At
that time the universe is created and material enjoyment overcomes the
constitutional duties of the living entities belonging to the marginal potency
of the Lord and makes them averse to Krsna. This aversion to Krsna induces the
conditioned souls to become bewildered with incomplete thoughts of Brahman and
Paramätmä, and in their incomplete conceptions of Brahman and Paramätmä they
are covered by their individual material sentiments. Since Krsna Himself is the
shelter of all rasas, Baladeva, His principle manifestation, is also the
shelter of all rasas. This Baladeva Prabhu simply engages in the worship of
Krsna. If one accepts the principle of yathä taror müla-nisecanena—"as
pouring water on the root of a tree," then there will not be any deviation
in the subject of discrimination in the worship of Krsna. Then, taking shelter
of the lotus feet of Çrï Caitanya in different rasas, some remain properly
situated under the shelter of conjugal attraction, while some announce their
good fortune by remaining situated under the shelter of parental attraction.
The attracted rasiha devotees of two and half rasas engage in the hemispherical
Vaikuntha service rather than the most complete Goloka Vrndävana service. They
then obtain less munificence and respect the path of opulence. The deviation of
the conditioned souls and the deviation of the liberated worshipers of the Lord
is completely different. The deviation in Vaikuntha is the absence of
completeness, while the deviation in the material world is sinful activities
and is totally fit for rejection. For the conditioned souls the energy of Räma-
Vaikuntha is preferable to the energy of Mahä-Vaikuntha. Therefore the rasa
cherished by the rasiha worshipers of Sétä-Räma and Hanumän-Räma establishes
from an impartial consideration a spe- cial feature distinct from the rasa
cherished by the devotees of Laksmé-Näräyana and Visvaksena-Näräyana in
Vaikuntha. In con- sideration of the variegatedness of the energetic devoid of
energy, the worship of the catur-vyüha headed by Väsudeva is superior to
knowledge of the impersonal Brahman, for there is no possibility of
attributing
mundane abomination in such worship. The wor- shipable object is not under the
control of tnäyä. He is fully independent and unimpeded. Therefore
Vrajendra-nandana in His most munificent combined form of Rädhä-Krsna shows
that in the worship of Krsna the topmost worship of Çri Rädhä-Govinda surpas-
ses the progressively superior worship of Väsudeva-Krsna, Laksmé-Govinda-Krsna,
and Sétä-Räma-Krsna. Such compassion is immeasurable and unlimited. That is why
svayam-rüpa Mahäprabhu began to teach the service of Hari to everyone through
His prakåça- vigraha and jagad-vidhätä.
TEXT 85
däha çuni'
mäthä tulï cake dui-jana mahäkrodke dui jana aruna-locana
On hearing
their call, the two turned their heads and their eyes became red with anger.
TEXT 86
sannyäsi-äkära
dekhi' mäthä tulï cäya 'dhara dhara' halï doìhe dharibäre yäya
After
lifting their heads and seeing the forms of the sannyäsïs, the two ran towards
them shouting, "Catch them! Catch them!"
TEXT 87
äthevyathe
nityänanda-haìdäsa dhäya 'raha raha' halï dui dasyu päche yäya
Nityananda
and Haridäsa quickly ran away as the two rogues chased them, shouting,
"Stop! Stop!"
TEXT 88
dhåiyà
äise päche, tarjjagarjja hare mahähhaya päï dui prabhu dhäya dare
Abusing
them with harsh words, they chased behind the two Prabhus, who ran away out of
fear.
The phrase
dui prabhu refers to Nityänanda Prabhu and Haridäsa Thäkura. Nityänanda Svarüpa
and Haridäsa Thäkura were both Vaisnava sannyäsés.
TEXT 89
loka
bale,—"takhanai ye nisedha kaìla dui sannyäséra äji saìkata padila"
People
said, "We warned them before. Now those two sannyäsés are in danger."
TEXT 90
yateha
päsandi saba häse mane mane "bhandera ucita çästi haila näräyane"
All the
atheists smiled and thought, "Lord Näräyana has given proper punishment to
those imposters."
People who
are averse to devotional service maintain enmity towards those who are engaged
in unalloyed devotional service to Visnu. According to these hostile people,
the unalloyed devotees of the Lord are imposters. Since they are opposed to
devotional service and the devotees are situated beyond their conceptions, they
desire inauspiciousness for the devotees. In spite of admitting that they are
envious of the devotees, they consider themselves servants of Näräyana. But
since they are actually averse to the Lord, they are envious and fall from the
truth.
TEXT 91
"raksa
hrsna, raksa krsna"—subrähmane bale se sthäna chädiyä bhaye calilä sakale
The pious
brähmanas said, "Save them Krsna! Save them Krsna!" They then left
that place in fear.
The conceptions
of pious brähmanas are not like those of im- moral persons. They appealed to
Krsna with a desire to protect the Lord's devotees. The duty of pious brähmanas
is to meditate on the well-being of the devotees. Persons who are averse to
this principle
fall from
their brahminical position, attain abominable nature, and inevitably engage in
activities hostile to devotional service.
TEXT 92
dui dasyu
dhäya, dui thäkura paläya dhariluì, dhariluì bali' läga nähi päya
The two
rogues chased behind as the two Lords ran away. Although the rogues declared
that they caught them, they were unable.
TEXT 93
nityananda
bale,—"bhäla haila vaisnava äji yadi präna väìce—tabe päi saba"
Nityananda
said, "We thought it would be good to turn them into Vaisnavas, but we
will be lucky if we survive today."
Nityananda
said, "Leave far aside any idea that by giving Krsna's instructions to
Jagäi and Mädhäi they will become Vaisnavas, it will be good if we can protect
ourselves from their invincible attack."
TEXT 94
haridäsa
bale,—"thäkura ära kene bala? tomära buddhite apamrtye präna gela
Haridäsa
said, "O Lord, what can I say? Today I will die prematurely because of
Your ideas.
Haridäsa
said, "O Nityananda Prabhu, since by the order of Çré Caitanyadeva You
have desired auspiciousness for the living en- tities, they are able to finish
our lives with premature death. Now what is the use of discussing these
topics?"
TEXT 95
madyapere
kaile yena krsna-upadeça ucita tähära çåsti—präna avaçesa"
"Because
You have tried to give Krsna's instructions to drunkards, we have received
proper punishment—almost losing our lives."
Haridäsa
said, "It is an offense to instruct faithless persons in the chanting of
the name of Hari. Since we have come forward to instruct unqualified offenders,
the proper punishment for our of- fense has been written on our
foreheads."
TEXT 96
eta balï
dhäya prabhu häsiyä häsiyä dui dasyu päche dhäya tarjjiyä garjjiyä
Speaking
in this way the two Lords laughed as they ran away. The two rogues chased after
them while shouting abusive words.
TEXT 97
donhära
çaréra sthüla,—nä pare calite tathäpïha dhäya dui madyapa tvarite
The two
drunkards had fat bodies, so they could hardly walk, yet somehow they ran
swiftly.
TEXT 98
dui dasyu
bale,—"bhäi, hothäre yäibä jagä-mädhära thäìi äji hemate edäibä?
The two
rogues said, "O brothers, where will you go? How will you escape Jagäi and
Mädhäi today?
TEXT 99
tomarä
näjäna, ethä jagä-mädhä ache khäni raha' ulatiyä hera dehha päche"
"You
do not know that Jagäi and Mädhäi live here. Wait a moment and see who's behind
you."
Jagäi and
Mädhäi said to Nityananda and Haridäsa, "You should have known that the
two rogues, Jagäi and Mädhäi, stay here, and
no one
goes home safely without being harassed by us. Wait a moment and see us come after
you."
TEXT 100
träse
dhäya dui prabhu vacana çuniyä 'raksa krsna, raksa krsna, govinda' baliyä
Hearing
their words, the two Lords ran in fear as they called out, "Save us Krsna!
Save us Krsna! Hey Govinda!"
No comments:
Post a Comment