Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Thirteen
The Deliverance of Jagai and Madhai
TEXT
226-227
prrabhu
bale,—"çuna çuna torä duijana saitya satya ami tore kariläìa mocana
kcoti koti
janme yata ache papa tora ärra yadi nä karis,—saba däya mora
The Lord
saidl, "Listen, both of you. I have indeed delivered you today. I take
full responsibility for whatever sinful activities you have perforrmed in your
previous millions of lifetimes, provided you do mot commit sin again.
Persons
who aire inclined towards the service of the Lord retire from material
enjjoyment and dedicate all their endeavors for the pleasure of Krsnaa. They
then no longer hanker for accumulating piety or impiety in this material world.
The devotees then fully surrender themseelves and enjoy spiritual happiness as
they con- stantly engage in I the service of the Lord. Since after becoming
freed from material bomdage self-realized living entities offer whatever
activities
they perform for the service of the Lord, all their activities like bathing,
eating, and sleeping are counted as service to Krsna and are therefore situated
on the spiritual platform. Then the con- ditioned souls' sinful reactions
accumulated over millions of lifetimes are at once removed. All sins and
resultant sufferings are thus destroyed by the mercy of the Lord. Other than
influencing the weak living entities to become averse to Hari, the covering and
throwing potencies of mäyä cannot exhibit any influence on the devotees. The
fully surrendered self-realized devotees are soon nourished on the lap of
liberation and then do not indulge in any form of pious or sinful activities.
The declaration of Krsna in the sarva-dharmän parityajya verse1 is the
destroyer of the living entities' miseries.
TEXT 228
to'-doìhära
mukhe muìi kaìba ähära tora dehe haibeka mora avatära"
"I
will eat through the mouths of you two, and I will incarnate in your
bodies."
näräyana
paro vidvän yasyännam pitamänasàh
açnäti tad dharer äsyam gatam annam na
samçayah
"The
Supreme Lord relishes through His lotus mouth the foods that pious people
devoted to Hari eat. There is no doubt about it.
bhahtasya
rasanägrena rasam açnämi padmaja
"I
relish the taste from the tips of the devotees' tongues." (Hari-
bhakti-viläsa 10.265-266)
prabhura
çuniyä väkya jagäi-mädhäi änande mürcchita hai' padila tathäi 1. sarva-dharmän
parityajya mam ekam saranam vraja aham
tväm sarva-päpebhyo moksayisyämi mä
çucah "Abandon all varieties of religion and just surrender unto Me. I
shall deliver you from all sinful reactions. Do not fear." (Bg. 18.66)
TEXT 229
On hearing
the Lord's words, Jagäi and Mädhäi fell uncon- scious in ecstasy.
TEXT 230
moha gela
dui vipra änanda-sägare bujhï äjìä karilena prabhu viçvambhare
The
illusion of the two brähmanas was thus destroyed and they merged in an ocean of
ecstasy. Knowing this, Lord Viçvambhara instructed them as follows.
Despite
taking birth in a pure brähmana family, Jagäi and Mädhäi gave up the prestige
of brahminical birth and took up the profession of rogues. Now, by the mercy of
the Lord, they regained their lives. Since their foolish enjoying propensity
was removed, they became conversant in Vedic literature, which deals with the
three subjects of sambandha, the soul's relationship with the Lord; abhidheya,
the regulated activities for reviving that relationship; and prayojana, the
ultimate goal of life. After being established in genuine Gaudéya concepts and
engaged in the service of the Lord, they became filled with spiritual ecstasy.
Since Madana-mohana, Govinda, and Gopénätha became their worshipable Lords,
their illusion was van- quished.
TEXT 231
"dui
jane tulï laha ämära bädite kïrtana hariba dui janera sahite
"Pick
these two up and bring them to My house. Today we will perform kértana with
these two.
TEXT 232
brahmära
durlabha äji e doìhäre diba e doìhäre jagatera uttama hariba
"Today
I will award them that which is rare for even Lord Brahma. I will place them in
the topmost position in this world.
After
forgiving the rogues' offenses, the causelessly merciful Gaurasundara awarded
them the qualification to participate in hear- ing and chanting the glories of
Lord Hari. From the material point of view, the two were antisocial atheists.
They were uplifted from extreme abomination and awarded the qualification to
engage in the topmost service of Lord Visnu. The good fortune that Lord ßrahmä,
the grandfather of all living entities, is worthy of yet unable to
achieve—today these two attained superior good fortune as they obtained the
position of topmost Vaisnavas. The extent of Çri Gaurasundara's mercy has no
limit. Through His causeless mercy He can permanently elevate the most fallen
and unqualified persons to the highest platform.
TEXT 233
e
dui-paraçe ye karìla gaìgä-snäna e doìhäre balibe se gaìgära samäna
"Those
who took bath in the Ganges after being touched by these two will now say that
these two are equal to the Ganges.
By
touching or seeing these two rogues, the sinful propensities of living entities
would awaken. But after receiving the Lord's mercy, the unholy darçana of the
two rogues has today become as purifying as the touch of the Ganges, which
destroys all sins.
TEXT 234
nityänanda-pratijìä
anyathä nähi haya nityänanda-icchä ei jäniha niçcaya"
"The
determination of Nityänanda is never baffled. Know for certain that this was
the desire of Nityänanda."
TEXT 235
jagäi-mädhäi
saba vaisnave dhariyä prabhura bädxra abhyantare gelä laìä
Thereafter
all the Vaisnavas caught hold of Jagäi and Mädhäi and took them inside the
Lord's house.
Considering
the two rogues as part of their own group, the Vaisnavas brought them into Çrì
Gaurasundara's house.
TEXT 236
åpta-gana
sämbhäüä prabhura sahite padila kapäta, häro çakti nähi yåite
The
intimate associates entered along with the Lord. The door was then closed, and
others were not allowed to enter.
The phrase
äpta-gana sämbhäilä means that the intimate as- sociates of the Lord and the
two rogues who were just delivered by the Lord entered the Lord's house. To
check the entry of others, the door was closed.
TEXT 237
vasila
äsiyä mahäprabhu viçvambhara dui päçe çobhe nityänanda-gadädhara
Mahàprabhu
Viçvambhara came in and sat down. Nityananda and Gadädhara sat on either side
of Him.
TEXT 238
sammukhe
advaita vaise mahäpätra-räja cäìdihe vaise saba-vaisnava-samäja
Advaita,
the greatest recipient of the Lord's mercy, sat in front of the Lord, and all
the Vaisnavas sat around the Lord.
TEXT
239-240
pundaréka
vidyänidhi, prabhu haìdäsa ganida, rämäi, çréniväsa, gaìgädàsa
vakreçvara
pandita, candraçekhara äcärya e saba jänena caitanyera saba kärya
Pundaréka
Vidyänidhi, Haridäsa Thäkura, Garuda, Rämäi, Çréniväsa, Gangädäsa, Vakreçvara
Pandita, and Candraçekhara Äcärya all knew the pastimes of Lord Caitanya.
aneka
mahänta ära caitanya vediyä änande vasilä jagäi-mädhäi laiyä
Numerous
exalted devotees happily sat with Jagäi and Mädhäi around Lord Caitanya.
TEXT 242
lomaharsa,
mahä-açru, kampa sarxa-gäya jagäi-mädhäi doìhe gadägadï yäya
As Jagäi
and Mädhäi rolled on the ground, their hair stood on end, they shed tears, and
their entire bodies shivered.
TEXT 243
kära çahti
bujhite caitanya-abhimata dui dasyu hare dui mahäbhägavata
Who has
the power to understand the desire of Lord Caitanya, who transformed the two
rogues into mahä-bhägavatas?
The
pastimes of Çrï Caitanyadeva are most grave and incom- prehensible to ordinary
people. The qualification of mahä-bhägavata that a living entity cannot achieve
even after favorably serving Hari for many lifetimes was attained by the two
unqualified rogues within a moment. Therefore no one is qualified to understand
this power.
TEXT 244
tapasvï
sannyäsì kare parama päsanda ei-mata lïlä täna amrtera khanda
The Lord
delivered many atheistic ascetics and sannyäsïs by such nectarean pastimes.
The
atheistic demigod worshipers were delivered from their sin- ful activities induced
by their individual material desires and were engaged in the service of Hari.
These sweet pastimes are ideal
examples
of Çré Gaurasundara awarding portions of nectar on the living entities.
TEXT 245
ihäte
viçväsa yära, sei krsna päya ithe yära sandeha, se adhahpäte yäya
Anyone who
has faith in these pastimes attains Krsna, while those who have doubts fall
down.
Those who
cannot understand Lord Krsna's Gaura pastimes and as a result become maddened
by material enjoyment can never achieve inclination for the Lord's service.
Therefore their absorption in matter is inevitable and various material
miseries push them down to a lower status of life. Yet the devotees of Çré
Gaura can easily engage in the service of Krsna. People in this world who are
greedy and desirous of material enjoyment endeavor to become masters of
material objects rather than servants of the Lord, there- fore their
degradation is inevitable. Unless one realizes that attainment of the
inclination for Krsna's service is the only supreme aim and topmost of all
goals of life, one will degrade further from his inauspicious condition. When
the living entity is greedy for objects indicated in the Brähmé, Kharosté, and
Sänké languages and words, he comes under the control of the covering and
throwing potencies of mäyä and becomes attracted to material enjoyment. At that
time his faith in lavishly eating and enjoying in this world expands, which
results in his downfall. By discussing spiritual literatures, a materialistic
living entity day by day develops a taste in his own materialistic
propensities. When one at the lotus feet of the spiritual master receives sound
vibration saturated with vidvad- rüdhi, or the conventional meaning of words
according to enlightened persons, then his eagerness for eternal spiritual
variegated pastimes that are transcendental to material nature in- creases. He
then does not accept ingredients of enjoyment as the object indicated by
avidvad-rüdhi, but accepts Lord Visnu as the eternal object of his senses and
thus, by receiving mercy and hearing from his spiritual master, he becomes
faithful. At that time the knowledge of Çré Rädhä-Madana-mohana Krsna protects
him from sentiments for material enjoyment. In order to award Krsna's devo-
tional service, which is the process for achieving the goal of life, Çré
Rädhä-Madana-mohana then appears as Çré Rädhä-Govinda, with Their associates,
to give the eligibility to enjoy the pleasure of Their service. Then the living
entity attains the ultimate goal of life in the räsci-lélä arena of Çré
Gopé-jana-vallabha. Such are the glories of faith in the lotus feet of Çré
Gaurasundara. Attaining foolishness from the deceitful nature of those who
speak enviously about Gaura and who are expert in word meanings should never be
the object of one's faith.
1. Some ancient languages of India.
TEXT 246
jagäi-mådhäi
dui jane stuti hare sahära sahita çune gauräìga-sundare
The two,
Jagäi and Mädhäi, then began to offer prayers that were heard by Çré
Gaurasundara and His associates.
TEXT 247
çuddhä
sarasvaté dui janera jihväya vasilä caitanyacandra-prabhura äjìäya
By the
order of Lord Caitanyacandra, Çuddhä Sarasvaté, the goddess of transcendental
knowledge, appeared on the tongues of those two.
The phrase
çuddhä sarasvaté refers to the appearance of the personification of service in
the vidvad-rüdhi of the living entities' object of speech. Viddhä Sarasvaté,
the goddess of mixed or con- taminated knowledge, creates a difference between
the words of the Puskaräsädé, Sänké, Kharosté, and Brähmé languages and the
objects indicated by those words, so living entities who desire to become the
husband of Sarasvaté attempt to worship Sarasvaté-devé with material
ingredients. But they cannot realize that Näräyana is the husband of Çuddhä
Sarasvaté. Therefore their attempts to become the husband of Viddhä Sarasvaté
result in their becoming followers of Rävana.
nityänanda-caitanyera
prakäça ekatra dekhilena dui jane—yära yei tattva
Seeing
Lord Nityananda and Lord Caitanya together there, the two could understand
Their actual identity.
TEXT 249
ei-mate
stuti kare dui mahäçaya
ye stuti
çunile krsna-bhakti lahhya haya
In this
way the two great personalities began to recite prayers. Anyone who hears these
prayers attains devotional service to Krsna.
TEXT 250
"jaya
jaya mahäprabhu jaya viçvambhara jaya jaya nityananda—viçvambhara-dhara
"All
glories to Mahäprabhu! All glories to Viçvambhara! All glories to Nityananda,
who is the support of Viçvambhara!
Çré
Nityananda Prabhu serves Viçvambhara in ten different ways. That is why His
name is "Viçvambhara-dhara." Without taking shel- ter of the lotus
feet of Çré Nityananda, a living entity cannot have any concept of Viçvambhara.
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