Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Thirteen
The Deliverance of Jagai and Madhai
TEXT 326
e
dui-janere ye karìba paìhäsa
e du'yera
aparädhe tära sarva-näça"
"If
anyone ridicules these two, he will be ruined as a result of that
offense."
Considering
their previous sinful activities according to nagna- mätrka-nyäya1, those who
in the future consider Jagäi and Mädhäi sinful commit offenses at their feet
and bring about their own ruination. In this regard one should discuss the two
verses: na präkrtatvam iha bhakta janasya paçyet and apt cet su-duräcäro2.
TEXT 327
suniyä
vaisnava-gana kände mahäpreme jagäi-mädhäi-prati kare paranäme
On hearing
the Lord's words, the Vaisnavas cried in ecstatic love. Then they all offered
obeisances to Jagäi and Mädhäi.
TEXT 328
prabhu bale,—"çuna
saba bhägavata-gana cala sabe yäi bhåglrathïra carana"
The Lord
then said, "Listen, devotees. Let us all go to the Ganges."
TEXT 329
sarva-gana-sahita
thäkura viçvambhara padilä jähnavì-jale vana-mälä-dhara
Accompanied
by His associates and wearing a garland of forest flowers, Lord Viçvambhara
entered the waters of the Ganges.
1. This logic states that because one's
mother was naked in her childhood, she should continue to remain naked, even
though she has become the mother of so many children.
2. See page 172 for a translation of the
first verse and page 338 for a translation of the second.
The phrase
vana-mälä-dhara refers to Çré Krsna or Çréman Mahäprabhu.
kértana-änande
yata bhägavata-gana çiçu-präya caìcaïa-caritra sarva-ksana
Due to the
ecstasy of kirtana, all the devotees constantly be- haved like restless young
boys.
TEXT 331
mahäbhavya
vrddha saba—seha çiçu-mati ei-mata haya visnu-bhaktira sakati
Although
they were all greatly learned and mature, they be- haved like young boys. This
is the potency of devotional service to Visnu.
The word
mahäbhavya means "endowed with the finest eti- quette," "having
the qualities required to live in a society of cultured persons," or
"civilized or sober."
TEXT 332
gaìgä-snäna-mahotsave
kirtanera çese prabhu-bhrtya-buddhi gela änanda-äveçe
In the
festival of taking bath in the Ganges after kirtana, everyone was so
overwhelmed with ecstasy that they forgot who was the Lord and who were the
servants.
TEXT 333
jala deya
prabhu sarva-vaisnavera gäya heha nähi pare—sabe häriyä paläya
When the
Lord splashed water on the Vaisnavas, no one could compete with Him. They all
retreated in defeat.
TEXT 334
jala-yuddha
hare prabhu yära yära saìge kata-ksana yuddha kari' sabe deya bhaìge
Everyone
who engaged in water fights with the Lord retreated after fighting for some
time.
TEXT 335
ksane keli
advaita-gauräìga-nityänande ksane keli haridäsa-çréväsa-muhunde
Sometimes
Advaita, Gauräriga, and Nityänanda sported together, and sometimes Haridäsa,
Çréväsa, and Mukunda sported.
TEXT
336-339
çrégarbha,
çré-sadäçiva, muräri, çrémän purusottama, mukunda, saìjaya, buddhimanta-khän
vidyänidhi,
gaìgädäsa, jagadéça näma gopïnätha, haridäsa, garuda, çriräma
govinda,
çrédhara, krsnänanda, käçéçvara jagadänanda, govindånanda, çré-çuklämbara
ananta
caitanya-bhrtya—katajäni näma vedavyäsa haite vyakta haiba puräna
Among the
innumerable servants of Lord Caitanya present there were Çrégarbha, Çré
Sadäçiva, Muräri Gupta, Çrémän, Purusottama, Mukunda, Saìjaya, Buddhimanta
Khän, Pundaréka Vidyänidhi, Gaìgädäsa, Jagadéça, Gopénätha, Haridäsa, Garuda,
Çréräma, Govinda, Çrédhara, Krsnänanda, Käçéçvara, Jagadänanda, Govindänanda,
and Çrï Çuklämbara. Many others whose names I do not know will in the future be
revealed in the Puränas by Vedavyäsa.
The number
of Çrï Caitanyadeva's servants is innumerable. Çré Krsna Dvaipäyana-vyäsadeva
will record the names of Lord Caitanya's servants in traditional literatures
like the Puränas.
TEXT 340
anyo'nye
sarva-jana jala-heli hare paränanda-rase heha jine, heha hare
They all
sported in the waters with one another. In the mel- lows of ecstatic love, some
conquered and some were defeated.
TEXT 341
gadädhara-gauräìge
miliyä jala-keli nityånanda-advaite khelaye doìhe milï
Gadädhara
and Gauräìga engaged in water sports together. Nityananda and Advaita also
sported in the water together.
TEXT 342
advaita-nayane
nityananda kutühalì nirghäte märìyäjala dila mahäbali
The
powerful Nityananda sportingly splashed water with great force into the eyes of
Advaita.
TEXT 343
dui cah.su
advaita melite nähi pare mahä-krodhäveçe prabhu gälägäli päde
Advaita
could not open His eyes, so in great anger He abused Nityananda.
TEXT 344
"nityänanda-madyape
karila caksu käna kothä haite madyapera haila upasthäna
"This
drunken Nityananda has made Me blind and deaf. From where has this drunkard
come?
Since Çré
Nityananda Prabhu splashed water in the eyes of Sri Advaita Prabhu, Çré Advaita
Prabhu addressed Nityananda as "drunkard" and on the pretext of a
loving quarrel said, "From where has this drunkard come? This fellow has
obstructed My power of vision and made Me blind."
çréniväsa
panditera mule jäti näi kothäkära avadhüte änï dila thäìi
"Çréväsa
Pandita does not belong to any caste. He brought this Avadhüta from somewhere
and gave Him a place to stay.
"Çréniväsa
Pandita has brought Avadhùta Çré Nityänanda and awarded Him the qualification
to freely mix with us. But we do not know His previous identity. One should not
allow this whimsical avadhùta, who is devoid of family prestige and
aristocracy, to con- stantly remain with Mahäprabhu."
TEXT 346
çacéra
nandana corä eta karma hare niravadhi avadhüta-sarhhati vihare"
"The
stealthy son of Çacé can do so much, yet He constantly enjoys the company of
this avadhüta.'"
TEXT 347
nityänanda
hale,—"mukhe nähi väsa läja härile äpane—ära kandale ki käja?"
Nityänanda
replied, "Don't You feel embarrassed to speak like this? You have been
defeated, so what is the use of quarreling?"
Çré
Nityänanda Prabhu said to Çré Advaita, "You have been defeated in the
water fight, yet You do not feel ashamed. Moreover You approach Me to quarrel
with Your head held high."
TEXT 348
gauracandra
bale,—"eka-bäre nähijäni tina-bära haile se hära-jita mäni"
Gauracandra
said, "One time doesn't count. Winning and losing is decided after three
fights."
ära-bära
jala-yuddha advaita-nitäi hautuka lägiyä eka-deha—dui thäìi
Advaita
and Nitäi again engaged in water fighting. They are one, but for the purpose of
sporting They have become two.
TEXT 350
dui-jane
jala-yuddha—heha nähi pare eka-bärajine keha, ära bar a hare
In Their
water fight, neither could defeat the other. One time one conquered, and the
next time He was defeated.
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