Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Thirteen
The Deliverance of Jagai and Madhai
TEXT 1
äjänu-lambita-bhujau
kanahävadåtau saìhìrtanaika-pitarau kamaläyatähsau
viçvambharau
dvija-varau yuga-dharma-pälau vandejagat priya-karau harunävatärau
I offer my
respectful obeisances unto Çré Caitanya Mahäprabhu and Çré Nityänanda Prabhu,
whose arms extend down to Their knees, who have golden yellow complexions, and
who in- augurated the congregational chanting of the holy names of the Lord.
Their eyes resemble the petals of a lotus flower; They are the maintainers of
the living entities, the best of the brähmanas, the protectors of religious
principles for this age, the benefactors of the universe, and the most merciful
of all incarnations.
TEXT 2
jaya jaya
mahäprabhu çré-gaurasundara jaya nityänanda sarva-sevya-halevara
All
glories to Mahäprabhu Çré Gaurasundara! All glories to Nityananda, whose body
is the object of everyone's worship!
The phrase
sarva-sevya-kalevara is described as follows: Çréman Nityananda Prabhu is
svayam-prakäça, or the personal manifesta- tion of the Supreme Lord. Therefore
He is the worshipable Lord of everyone, both individually and collectively.
From Him Käranodakaçäyé Mahä-Visnu, who is the cause of all causes,
Garbhodakaçäyé, who is the Supersoul of the collective living en- tities, and
Aniruddha, the localized Visnu, are all manifest. The supreme worshipable Lord
of all, Krsna, accepts the service of Nityananda, who is the embodiment of all service.
Nityananda is served by all objects emanating from all of Krsna's energies.
TEXT 3
hena-mate
navadvépe prabhu viçvambhara krédä kare,—nahe sarva-nayana-gocara
In this
way Lord Viçvambhara performed pastimes in Navadvépa that were not seen by
everyone.
The
pastimes of Çré Gaurasundara are perceived only through eyes of love.
Therefore, wherever there is an absence of love, the Lord's pastimes remain
unseen. In the Brahma-sarhhitä (5.38) it is stated:
premäìjana-cchurita-bhakti-vilocanena
santah
sadaiva hrdayesu vilokayanti yam çyämasundaram acintya-guna-svarüpam
govindam
ädi-purusam tarn aharh bhajämi
"I
worship the primeval Lord, Govinda, who is always seen by the devotee whose
eyes are anointed with the pulp of love. He is seen in His eternal form of
Çyämasundara, situated within the heart of the
devotee."
TEXT 4
loke
dehhe,—pürve yena nimäìi pandita atirìhta ära kichu nà dekhe carita
Ordinary
people saw Him like before, simply as Nimäi Pandita. They could not see
anything of His characteristics beyond this.
TEXT 5
yahhana
pravista haya sevahera mele takhana bhäsena sei-mata kutükale
When the
Lord entered into the association of His servants, He floated in happiness.
TEXT 6
yära yena
bhägya, tena tähäre dekhäya bähira haile saba äpanä' luhäya
He would
reveal Himself to each devotee in proportion to the devotee's good fortune.
When He left their association, He would conceal Himself.
Since the
Absolute Truth is omnipotent, the living entities, who are fragmental spiritual
parts and parcels, see the Lord according to their respective devotional
qualification. There is no possibility of seeing the personification of all
love through vision that is based on external knowledge; rather, He remains
hidden. That is why He is known as Adhoksaja, or He who is beyond the
perception of material senses.
TEXT 7
eha-dina
äcambite haila hena mati äjìä haila nityänanda-harìdäsa-prati
One day
the Lord suddenly ordered Nityänanda and Haridäsa as follows.
Those who
are able to become akiìcana are not greedy for any material object. Without
becoming ahiìcana, the necessity of the Absolute Truth is not realized. Such
persons are attracted by the opulence of perishable objects. Çré Nityänanda
Prabhu appeared in a brähmana family that engaged in study of the scriptures.
In the worldly identification of Thäkura Haridäsa there were no such brah-
minical
birth nor such brahminical activities. During Çré Caitanyadeva's manifested
pastimes, sinful persons like the Çakas, the Greeks, and the Yavanas lived in
various parts of India. Since Navadvépa was the residence of many classes of
foreigners coming from beyond the Sindhu River, there was a great deal of
discrimina- tion amongst the residents of Navadvépa. That is why the exemplary
preacher, Lord Gaurasundara, engaged two great personalities who were fully
absorbed in devotional service to preach amongst the communities of persons
belonging to both faiths. Realizing that people of the Aryan culture and the
Yavana culture would not listen to each other, the qualification for chanting
the name of Hari was given to both to make it known that both have an equal
right to engage in devotional service.
TEXT 8
"çuna
çuna nityananda, çuna haridäsa sarvatra ämära äjìä haraha prakäça
"Listen,
Nityananda! Listen, Haridäsa! Go out and preach My order everywhere.
The Lord's
order is meant for everyone—those who are outside varnäçrama, those who follow
varnäçrama, those who are beyond varnäçrama, all living entities, all plants,
the animate, and the in- animate. Individually and collectively, according to
their ability, all should accept Mahäprabhu's orders.
TEXT 9
prati
ghare ghare giyä kara ei bhiksä 'bala krsna, bhaja krsna, kara krsna-siksä'
"Go
to every house and beg in this way, 'Chant the names of Krsna, worship Krsna,
follow Krsna's instructions.'
A bhiksuka
is dependent on the donor, therefore, knowing that the bhiksuka is situated on
a lower platform, the higher placed donor becomes compassionate on him. To beg
for someone's favor is called bhiksä. The higher placed donor comes down from
his platform and uplifts the needy bhiksuka. Realizing that when
Nityänanda
Prabhu, the Lord of the fourteen worlds, and Nämäcärya Thäkura Haridäsa, the
grandfather of everyone and the best of the pure devotees, would go begging
alms in the dress of bhiksukas, wealthy people would have no alms suitable to
offer them, Gaurasundara employed the act of begging alms to bring those people
to the transcendental kingdom.
The phrase
bala krsna is explained as follows: Words that are not related to Krsna are
more or less products of avidvad-rüdhi, or the conventional meanings of words
according to persons who are not enlightened. When a word's vidxad-rüdhi, or
conventional meaning according to enlightened persons, is realized, it
indicates Krsna, and such meanings are nondifferent from Krsna. One who chants
the names of Krsna benefits his audience, and after achieving his own
auspiciousness, he merges in the ocean of ecstasy due to remembrance of the
Lord. When words indicate objects not related to Krsna, then the conditioned
souls forget their constitutional position and consider themselves the
enjoyers. At that time the senses turn from the service of Hrsékeça and lord it
over Hrsékeça's external energy. The Lord's instruction—"Chant the name of
Krsna"—is the prime example of the Lord's magnanimity. The name of Krsna
is nondifferent from Krsna—only Krsna in the form of guru can teach this.
Becoming initiated into this teaching and eagerly preaching such teachings is
service to Çré Caitanya—in order to make this known, Çré Nityänanda Prabhu and
Çré Nämäcärya Haridäsa followed the order of the Lord. One who knows Çré
Nityänanda Prabhu as the origin of guru-tattva and who after being freed from
the bondage of material existence chants Krsna's name, which appeared in the
form of address from the mouth of Çré Nämäcärya Haridäsa, will be delivered
from all material obstacles and attain krsna-prema, which is the goal of all
living entities. Through Nityänanda Prabhu, Çré Gaurasundara has imparted the
qualification for chanting the name of Krsna to every human being. One who
awards this qualification cannot be anyone other than Krsna. Because if one
does not possess something, how can he give it to others? The name and the
person are nondifferent, therefore as soon as the holy names are chanted, love
of Krsna is guaranteed— only Krsna can say this. Since krsna-prema is
unattainable for persons who are absorbed in thoughts of objects not related to
Krsna, the
vibration of words that are not meant for the glorification of Krsna results in
material bondage. "Let the people of the world engage in glorifying
Krsna"—although this order was given to the original Çré Jagad-gurudeva
and Çrï Nämäcärya, since these two àcàryas carried out this order of the Lord,
all pious persons who follow this order will also certainly become qualified to
act as äcäryas, who alone are able to fully engage in the service of Çrï
Caitanya. In the language of a bhiksuka, bala krsna—"Chant the name of
Krsna," indicates the deliverance of the living entities. When this is
received by a listener, he follows the order of Caitanyadeva, becomes freed
from material conceptions, and acts as an äcärya, who is a manifestation of the
Lord. Defeating the concept of only one jagad-guru, the exalted spiritual
masters who are manifestations of guru-tattva engage in delivering the living
entities.
The phrase
bhaja krsna is explained as follows: Çré Caitanyadeva ordered the two preachers
to appeal to the conditioned souls to engage in the worship of Krsna. Since the
living entities who are averse to Krsna are attracted to objects that are not
related to Krsna, they take shelter of the enjoyment propensity with a desire
to become the controller of those relatively inferior objects. Therefore,
giving up the worship of Krsna, they consider sense enjoyment as "the
goal" and desire to become the master of that. Such activities are
impediments in their worship. Persons who are averse to the worship of Krsna
have various qualifications (?) in this world. In order to achieve those
qualifications the living entity gives up the worship of Krsna and engages in
the service of the six enemies headed by lust and anger, and in this way he
invites inauspicious- ness by thinking himself the enjoyer of this manifest
world. For the benefit of the living entities, the most magnanimous Çré
Viçvambhara ordered the two Prabhus, Çré Nityananda and Haridäsa, to preach the
concept of worshiping Krsna under the shelter of the holy name.
The phrase
kara krsna-siksä is explained as follows: Krsna alone is the object of
learning. When self-realized persons see spiritual variegatedness after
realizing the meaning of kartäram içam purusam brahma-yonim—"The Supreme
Lord, the Personality of Godhead, is the source of the Supreme Brahman,"
they understand the insig- nificance of knowledge that is not related to Krsna.
Krsna alone
attracts
all objects of this world. His beauty is extraordinary and incomparable. He is
full of knowledge; only He is capable of dictat- ing that objects not related
to Him [Krsna] are fit to be renounced. He is averse to enjoy any object other
than His devotees. By the influence of krsna-siksä, the living entities realize
they are eternal. Such instructions destroy all nescience and ignorance of the
living entities, and on the strength of krsna-siksä there is no opportunity for
unhappiness resulting from proximity with objects not related to Krsna. By
obtaining krsna-siksä all perfection is achieved, the mirror of one's mind is
cleansed^the blazing forest fire of material existence is extinguished, the
supreme goal of life is achieved, and one realizes that krsna-siksä is the
purport of all education. When this state is achieved by a living entity, he
cannot be contaminated; rather, he becomes purified and attains supreme
happiness at every moment. Krsna-siksä is the giver of all opulences that
deride all other proces- ses for achieving the goal of life and the bestower of
the highest platform of all sweetness. Krsna-siksä is the destroyer of the
living entities' enjoying propensity and the belittler of liberation, therefore
krsna-siksä is most necessary for all living entities who desire their own
benefit.
TEXT 10
ihä bai
ära nä baliba, baläibä dina-axasäne äsï ämäre kàhibä
"Apart
from this, you should not speak or have others speak anything else. At the end
of the day come and give Me your report.
"To
chant the holy names of Krsna, to serve Krsna by engaging in kértana, and to
become educated in krsna-siksä by being inclined to service—these are the only
duties of the living entities. You should not beg anyone for anything other
than to engage in these activities, and you should not teach anyone any other
subject. For the benefit of all living entities you should throughout the day
beg for the alms that I have described to you, and in the evening you should
report to Me. I will be greatly pleased if I know that you are trying to
benefit all living entities. This is My mission. You are like My right and left
hands."
tomarä
karìle bhiksä, yei nä baliba tabe ami cahra-haste sabäre hätiba"
"I
will take up My cahra and cut off the heads of those who will not chant after
being requested by you."
"I
will destroy that person who becomes inimical to your request for alms by
giving him unlimited misery." Many people contemplate as follows: Being
most merciful, why has the Lord created the cruel misfortunes in this world?
The verse tat te 'nukampäm1 is the ap- propriate answer to this question. If a
living entity who is averse to Krsna spends his days in material endeavors,
then in accordance with the laws of the material world he will achieve miseries
for cessation of his material existence.
TEXT 12
äjìä çuni'
häse saba vaisnaxa-mandala anyathä karite äjìä kära ache bala?
On hearing
the order, all the Vaisnavas laughed. Who has the power to transgress His
order?
TEXT 13
hena äjìä,
yähä nityananda sire vahe ithe apratïta yära, se subuddhi nahe
1. tat te
'nukampäm su-samïksamäno bhuìjäna evätma-krtam vipäkam hrd-väg-vapurbhir
vidadhan nomas te jìveta yo mukti-pade sa däya-bhäh
"My
dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon
him, all the while patiently suffering the reactions of his past misdeeds and
offering You respectful obeisances with his heart, words and body, is surely
eligible for liberation, for it has become his rightful claim." (Bhäg.
10.14.8)
His order
is such that even Nityananda carries it on His head. Anyone who does not
believe this is not very intelligent.
TEXT 14
karaye
advaita-sevä, caitanya nä mäne advaita tähäre samhäribe bhäla mane
If one
serves Advaita but does not accept Caitanya, then Advaita will destroy him
without remorse.
Those
mortal beings who give up Çrï Caitanyadeva's path of devotional service and
place their faith in Advaita Prabhu's be- wildering materialistic Mäyäväda
philosophy will be destroyed when Advaita Prabhu invokes His form as Rudra. The
followers of Çrï Caitanya become situated on the path of devotional service
after realizing their constitutional position as infinitesimal sparks of the
supreme spirit, and the impersonalists who are averse to Caitanya become eager
to reject the Lord's service, being bound in Çré Advaita Prabhu's network of
illusion. Fortune is the controller of one's auspiciousness and
inauspiciousness. The reason for this is that conditioned souls who are
whimsical due to misuse of their inde- pendence achieve aversion to the Lord's
service, while proper use of their independence makes them eligible to approach
the lotus feet of Krsna.
TEXT 15
äjìä sire
karï nityänanda-haridäsa tata-ksane calüena pathe äsï häsa
Accepting
the Lord's order on their heads, Nityänanda and Haridäsa smiled and immediately
went out on the street.
TEXT 16
äjìä päï
dui jane bule ghare ghare "baìa krsna, gäo krsna, bhajaha krsnere
Being
ordered by the Lord, the two went door to door and requested everyone,
"Chant the name of Krsna, sing the glories of Krsna, and engage in the
worship of Krsna.
krsna
präna, krsna dhana, krsna sejïvana hena krsna bala bhäi haï eka-mana"
"Krsna
is your life, Krsna is your wealth, Krsna is your very life and soul. O
brothers, chant the name of that Krsna with full attention."
Krsna
alone is the original living force. Inclination towards Him is the symptom of
Krsna conscious life. Living entities who are averse to Krsna are devoid of
life. Objects that are not related to Krsna are worthless. Krsna alone bestows
all perfection. Aversion to Krsna is proof of one's material conditioning and
lifelessness. Ob- jects that are not related to Krsna are decorated by the
prowess of the illusory energy. Therefore the grammatical literatures that in-
struct one to vibrate topics that are not related to Krsna do not bestow
unalloyed and ultimate auspiciousness on the living entities. Krsna alone is
supremely worshipable. Therefore glorification of Krsna is the only authorized
path. In the Çrémad Bhägavatam (5.18.13) it is stated: "Just as aquatics
always desire to remain in the vast mass of water, all conditioned living entities
naturally desire to remain in the vast existence of the Supreme Lord."
TEXT 18
ei-mata
nadéyäya prati ghare ghare buliyä vedäna dui jagat-éçvare
In this
way the two controllers of the universe went to every house as they wandered
throughout Nadia.
Çrì
Nityananda Prabhu and Çré Nämäcärya Haridäsa Thäkura are both controllers of
the universe. The people of this world accept wrong paths and fall into
calamities. These two Lords provide auspi- ciousness to such misguided people
by becoming their guides. Protecting the living entities from prajalpa and
engaging their speech in the service of the Lord, the expert guide Thäkura
Haridäsa helps them control their sinful minds and invite the favorable flow of
thoughts in order to protect their body and limbs from aversion
to the
worship of Krsna and thus delivers them from their bodily hardships. And Lord
Nityänanda removes the unhappiness of this world and merges the living entities
in eternal bliss.
TEXT 19-20
dohäna
sannyäsi-veça—yäna yära ghare äthe-vyathe äsï bhiksä-nimantrana kare
nityänanda-haridäsa
bale,—"ei bhiksä bala krsna, bhaja krsna, kara krsna-çiksä"
Both were
dressed as sannyäsés. At every house they went, they were eagerly invited to
take their meal. Nityänanda and Haridäsa would then say, "Our only request
is that you chant the names of Krsna, worship Krsna, and follow the teachings
of Krsna."
Çré
Nityänanda Prabhu and Thäkura Haridäsa were dressed as sannyäsls. The dress of
a sannyäsé or the garb of a renunciant is the dress of a bhiksüka. When they
were eagerly invited to take a meal wherever they went, they did not accept
anything; rather, as ordered by the Lord, they simply requested everyone to
chant the names of Krsna, worship Krsna, and follow the instructions of Krsna.
TEXT 21
ei bola
balï dui-jana calï yäya
ye haya
sujana, sei bada sukha päya
After
speaking in this way, the two departed. Those who were pious became most
pleased.
The word
sujana refers to the devotees of the Lord. Those who desire superior status and
who take shelter of the ascending path are called brähmanas; and those who
realize the insignificance of the ascending path and as a result become
tolerant like a tree by giving up the desire for various coveted material
objects while accepting the mood of being lower than a straw in the street and
realizing the uselessness of the honor of self-respect by offering respect to
everyone are called sujanas. Persons who are inclined towards Krsna are
sujanas, while bhiksukas who are attached to opulences that are
not related
to Krsna are brähmanas desirous of material enjoyment or liberation. Any
bràhmana who is engaged in the service of the Lord is called a sujana. One who
is not engaged in such service is known as a Mäyävädé dmjana rather than a
sujana. That is why the scriptures (Padma Puräna) describe the sujanas as
follows:
çva-päham
iva nekseta loke vipram avaisnavam
vaisnavo vamo-bähyo 'pi punäti bhuv
ana-tray am
"If a
person born in a brähmana family is an avaisnava, a nondevotee, one should not
see his face, exactly as one should not look upon the face of a candäla, or
dog-eater. However, a Vaisnava found in varnas other than brähmana can purify
all the three worlds." Inclination towards Krsna is the source of all good
manners in this world. Persons who are decorated with good manners obtain
transcenden- tal happiness by engaging in the service of Krsna.
TEXT 22
aparüpa
çuni' loha du'-janära mukhe nana jane nana hatha hahe nana sukhe
Hearing
the unprecedented words from the mouths of those two, various people found
varieties of pleasure while discussing various related topics.
The word
aparüpa means "wonderful," "unheard of," or "the form
or beauty that has defeated all others."
TEXT 23
'kariba,
hariba'—heha balaye santose heha bale,—"dui-jana ksipta mantra-dose
Some
happily said, "We will do. We will do." Others said, "These two
are crazy because of bad advice.
Being
pleased by the instructive appeal, the sujanas agreed to follow the request,
whereas some unfortunate people considered that they were under the influence
of madness.
The phrase
mantra-dose means "faulty consoling or advice." As a result of
distorting the actual meaning of good console one obtains inauspiciousness.
TEXT 24
tomarä
pägala haila dusta-saìga-dose ämä'-sabä' pägala karite äsi kise?
"You
have become mad on account of bad association. Why have you come to make us
mad?
TEXT 25
bhavya-sabhya-loka
saba haila pägala nimäi pandita nasta karila sakala"
"Many
sober and civilized persons have become mad in this way. Nimäi Pandita has
spoiled them all."
The phrase
bhavya-sabhya means "peaceful," "sober,"
"gentle," "pious," "aristocratic," or "qualified
to sit in an assembly."
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