Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Thirteen
The Deliverance of Jagai and Madhai
TEXT 251
jaya jaya
nija-näma-vinoda äcärya jaya nityananda caitanyera sarva-kärya
"All
glories to the Acäryas who take pleasure in chanting Their own names! All
glories to Nityananda, who does everything for the pleasure of Lord Caitanya!
äcäryarh
mäm vijänéyàn nävanmanyeta karhicit na
martya-buddhyäsüyeta sarva-deva-mayo
guruh
"One
should know the äcärya as Myself and never disrespect him in any way. One
should not envy him, thinking him an ordinary man, for he is the representative
of all the demigods."
äpani
äcar'x dharma jévere çïknäya
"One
should teach religious principles to the living entities by per- sonally
following them." Çré Gaurasundara, Çré Nityänanda Prabhu, and Çri Advaita
Prabhu are all visnu-tattva. Çré Caitanyadeva is the most Supreme Absolute
Truth, Çré Nityänanda Prabhu is the Su- preme Absolute Truth, and Çri Advaita
Prabhu is the Absolute Truth. In the pastimes of Çré Gaura, They enacted and
preached pastimes of relishing the holy names by Their personal example. Only
those whose own behavior is favorable to the teachings of Çré Caitanya take
shelter of the lotus feet of Çré Nityänanda in order to become qualified
followers of Çri Nityänanda. All the activities of Çré Nityänanda and Çré
Caitanya were meant to establish the principle of relishing the chanting of
Their holy names. All the activities of Çré Nityänanda and Çrï Caitanya were
corroborated by the behavior of Äcärya Çré Advaita Prabhu. Since from the
impersonal point of view the words of Çré Advaita Prabhu were not in accordance
with the practice of relishing the holy names, all aspects of acintya-
bhedäbheda have been glorified in the teachings of Çri Caitanya. The activities
unfavorable to sad-äcära, or proper behavior, engaged in by Jagadéça, Balaräma,
and Svarüpa, who gave up behavior favorable to such preaching while identifying
themselves as Advaita Äcärya's sons, are totally unfavorable to the activities
of Caitanya and Nityänanda. The behavior of Krsna and Gopäla was simply contem-
porary imitation of the Äcärya's relishment of the holy names. Since Çrémad
Acyutäcärya followed the behavior of Çrï Gadädhara Pandita, his position as an
äcärya is fully respected. When forgetfulness of the behavior of Çré Advaita
Prabhu, who was the äcärya in relishing His own holy names, became prominent
among persons who iden- tified themselves as His followers, Çréniväsa Äcärya
was established as the äcärya of the Çré Gaudéya Vaisnavas. The manifestations
and incarnations of the äcäryas belonging to the category of worshipable
objects have entrusted all of Çré Gaura-Nityänanda's activities in the äcäryas
belonging to the category of worshipers. Although the preaching of kïrtana
mixed with the mood of opulence in the areas
surrounding
Mumbai by Nämadeva Äcärya, who followed the prin- ciples of Laksmédhara, the
author of Näma-kaumudé, was not fully accepted by Viththaläcärya, the world of
Gaudéya Vaisnavas achieved the pastimes of relishing the holy names with the
näma- kértana propagated by Äcärya Çréniväsa. The pastimes of preaching the
chanting of the holy names in the footsteps of the äcäryas who relished the
chanting of Their own names by äcäryas who relish the chanting of the Lord's
names are proper examples of accepting without attack the philosophy of
acintya-bhedäbheda. The pastimes of relishing the Lord's holy names are
established in the current of pure devotional service found in those who are
fully prepared to act for the pleasure of Nityananda and Caitanya.
The phrase
nija-näma refers to the holy names of Krsna. Those names of Krsna, nondifferent
from the person Krsna; that preacher of hrsna-näma-sankïrtana, Çré Krsna
Caitanyadeva, who in the form of a congregational chanter of the holy names
revealed the all-attrac- tiveness of Krsna's worship; that Nityananda, who as
Gaudéya Nämäcärya preached the teachings of Çré Caitanya in Navadvépa door to
door with Çré Haridäsa, who relished the chanting of nija- näma—let these
äcäryas who relished the chanting of Their own names be eternally glorified.
Let us repeatedly glorify the äcäryas who relished the chanting of Their own
names and who displayed expertise in proper behavior by the establishment of
Çré Nityänanda's Näma-hatta in Çré Godrumadvépa, a particular village of
ancient Navadvépa.
nadéyä-godrume
nityananda mahäjana patiyäche näma-hatta jïvera kärana
"In
the land of Nadia, on the island of Godruma, the magnanimous Lord Nityananda
has opened up a marketplace of the holy names, meant for the deliverance of all
fallen souls." As a result of the preaching of Nityänanda's Näma-hatta in
Çré Godruma, the topics of offenseless chanting of the Lord's holy names have
been preached in the current world of so-called Gaudéyas; and by the vibration
of that nija-näma, the indirect names (gauna-näma) are rejected and the
avidvad-rüdhi of sounds is totally checked. By the influence of Çré Nityänanda's
establishment of Näma-hatta, the devotees headed by Sré Advaita distributed the
ecstatic holy names at the ghätas of
Nadia—let
those persons who properly follow this process of chant- ing the holy names,
which is the purport of acintya-bhedäbheda Vedänta, be glorified.
TEXT 252
jaya jaya
jagannätha miçrera nandana jaya jaya nityänanda caitanya-çarana
"All
glories to Jagannätha Miçra's son! All glories to Nityänanda, who is fully
surrendered to Lord Caitanya!
TEXT 253
jaya jaya
çacï-putra harunära sindhu jaya jaya nityänanda caitanyera bandhu
"All
glories to Çacé's son, who is an ocean of mercy! All glories to Nityänanda, who
is Lord Caitanya's friend!
TEXT 254
jaya
räja-pandita-duhitä-präneçvara jaya nityänanda hrpämaya kalevara
"All
glories to the beloved Lord of the Räja-pandita's daughter! All glories to
Nityänanda, whose body is filled with compassion!
Çré
Sanätana Miçra took birth in the family of Räja-panditas. Poets headed by
Jayadeva, the author of Çré Géta-govinda, were renowned as Räja-panditas.
Laksmédevé, the daughter in the family of Räja-panditas, incarnated to serve
Çré Çré Gaura-Näräyana. On seeing Çré Gaura-Näräyana's display of vipralambha
rather than opulence, Çré Laksmé could not remain steady. In order to serve the
Lord's vipralambha pastimes, she abandoned all the opulence of Vaikuntha and
manifested a mood of subordination to Lord Caitanya's feelings of separation in
the pastimes of Çré Caitanya. In order to demonstrate that the feelings of
separation, which enhance the concept of conjugal pastimes, that Lord Krsna
exhibited in His Gaura pastimes are supremely relevant for unfortunate people,
Gaurasundara became the life and soul of the Räja-pandita's
daughter.
May those pastimes be glorified. The knowledge manifested from the words of
various languages derived from base languages like Brähmé, Kharosté, Sänké, and
Puskaräsädï fades in the presence of xidvad-rüdhi. Thirst for material
enjoyment entraps the living entities in nescience and turns them away from the
Lord's service. But transcendental poets, like Çrï Jayadeva in the beginning of
his Glta-govinda, which deals with eight subjects, have revealed unfolding
considerations regarding the relationship between the energies born in their
families with the energetic.
TEXT 255
sei jaya
prabhu—tumi yata kara käja jaya nityänandacandra vaisnavädhiräja
"All
glories to all the activities of the Lord! All glories to Nityananda Candra,
the emperor of the Vaisnavas!
Çré
Nityananda Prabhu is the emperor of the Vaisnavas. Pure Vaisnavas are always
eager to serve the Lord in the mood of separa- tion. By displaying the ideal
example of serving Krsna in His pastimes of searching for Krsna, Çré Nityananda
Prabhu has achieved domination over Lord Gaurasundara. No one has ever
distributed such mercy on the Gaudéyas as Çré Nityananda has in His pastimes of
awarding the ecstatic love for Krsna that was distributed by the munificence of
Çré Caitanya. By His mercy there is a ray of hope that the living entities of
this material world may become qualified for the service of Lord Gaurasundara's
intimate associates like Çré Gadädhara, Çré Rüpa, Çré Sanätana, Çré Svarüpa,
and Çré Raghunätha. The activities of relishing the holy names by
Vaisnavädhiräja Nityananda, who pätiyäche näma-hatta jévera kärana—"has
set up a marketplace for distributing the holy names to the living
entities," distinguish Him as the Äcärya. Let Him be repeatedly glorified.
TEXT 256
jaya jaya
çaìkha-cakra-gadä-padma-dhara prabhura vigraha—jaya avadhüta-vara
"All
glories to the Lord, who holds the conch, disc, club, and lotus! All glories to
the best of the Avadhütas, who is nondifferent from the Lord!
TEXT 257
jaya jaya
advaita-jivana gauracandra jaya jaya sahasra-vadana nityänanda
"All
glories to Gauracandra, the life of Advaita! All glories to the thousand-headed
Nityänanda!
TEXT 258
jaya
gadädhara-präna, muräri-éçvara jaya harìdäsa-väsudeva-priyankara
"All
glories to the life and soul of Gadädhara and the Lord of Muräri! All glories
to the benefactor of Haridäsa and Väsudeva!
TEXT 259
päpé
uddhärìle yata nana avatäre parama adbhuta—tähä ghosaye sarhsäre
"You
have delivered numerous sinful persons in Your various incarnations. This is
glorified throughout the world as most wonderful.
TEXT 260
ämä'-dui
pätakìra dehhiyä uddhära alpatva päila pürva mahimä tomära
"By
delivering us two, however, Your past glories have become minimized.
TEXT 261
ajämila-uddhärera
yateha mahattva ämära uddhäre seho päila alpatva
"Even
the glories of delivering Ajämila have been minimized by delivering us.
TEXT 262
satya
kahi,—ami kichu stuti nähi kari ucitei ajämila mukti-aàhikäì
"We
are not flattering You, we are speaking the truth. Ajämila was actually fit for
liberation.
TEXT 263
koti
brahma vadhï yadi taxa nämü laya sadya moksa-pada tära—vede satya kaya
"It
is stated in the Vedas that a person who has killed millions of brähmanas
immediately attains liberation if he chants Your name.
In the
Çrïmad Bhägavatam (6.13.8) it is stated:
brahma-hä
pitr-hä go-ghno mätr-häcärya-häghavän
çvädah pulkasako väpi çuddhyeran yasya
kïrtanät
"One
who has killed a brähmana, one who has killed a cow or one who has killed his
father, mother or spiritual master can be imme- diately freed from all sinful
reactions simply by chanting the holy name of Lord Näräyana. Other sinful
persons, such as dog-eaters and candälas, who are less than çüdras, can also be
freed in this way. In the Padma Puräna, Uttara-khanda, Chapter Fifty-one, it is
stated:
brahma-hä
hema-dhäì vä bäla-hä go-ghna eva ca
mucyate näma-mätrena prasädät
keçavasya tu
"One
who kills a brähmana, one who steals gold, one who kills a child, one who kills
a cow, and one commits other heinous sins can immediately become freed from all
sinful reactions by simply chant- ing the names of Keçava."
Among all
offenses in this world, there is no offense comparable to becoming envious of
the Vaisnavas and brähmanas and killing their brahminical qualities by inducing
them to give up their devo-
tion to
Visnu. The knower of Brahman is supreme within the four- teen worlds. Among the
knowers of Brahman, perfection lies in achieving devotional service to Visnu;
and by the influence of devo- tional service to Visnu, love of God, the
ultimate goal of life, is achieved. If a living entity becomes envious of
devotional service, he cannot develop a taste for chanting the holy names of
the Lord. Then attachment for accepting a path other than devotional service is
seen. This is brahma-vadha, or killing of a brähmana; but even after engaging
in this kind of brahma-vadha, if by the mercy of a devotee the living entity
awakens a propensity for chanting the holy names, he becomes freed from the
offense of killing millions of brähmanas and realizes that the Lord and His
name are nondifferent. At that time the avidvad-rüdhi of the living entity's
words is checked. Krsna's name is Krsna, and until other words that are
separated from Krsna manifest through vidvad-rüdhi, the living entities invite
in- auspiciousness due to imagining such differences. In this way the living
entity attains aversion to Krsna and becomes busy awarding different meanings
to words. The philosophy of acintya-bhedäbheda removes the differences between
the avidvad-rüdhi and the vidvad- rüdhi of words and destroys the dualities in
the conceivable world of material enjoyment.
TEXT 264
hena näma
ajämila hailä uccärana teìi citra nahe ajämilera mocana
"Such
a name was vibrated by Ajämila, so his deliverance was not very wonderful.
Ajämila
was engaged in various sinful activities. He became freed from them by the
influence of chanting the Lord's holy name. Sinful activities such as killing
brähmanas are not destroyed by chanting the transcendental names in the
misconceptions that arise in ordi- nary thought by considering the
transcendental names as mundane sound vibration. But those who are acquainted
with knowledge of sambandha, abhidheya, and prayojana can certainly understand
that it is not at all wonderful for Ajämila to attain liberation as a result of
chanting the transcendental holy names.
veda-satya
sthäpite tomära avatära mithyä haya veda tabe, nä kaile uddhära
"You
incarnate to establish the truth of the Vedas. If You do not deliver the living
entities, then the words of the Vedas become false.
"We
are sinful living entities. The topics of our deliverance by the chanting of
the transcendental holy names are described in the Vedic literatures. You
incarnate to establish this truth. If You do not deliver us, then Buddhist,
Jain, and other communities opposed to the Vedas will think that the knowledge
of sambandha, abhidheya, and prayojana is 'false.'"
TEXT 266
mora droha
kailuì pìya çarïre tomära tathäpiha ämä'-dui harìle uddhära
"Yet
we have harmed the body of Your associate, and still You have delivered both of
us.
"The
conception of the mental speculators who are opposed to the Vedas is to
predominately depend on the fruits of their worldly fruitive activities. We
attacked You due to our miscreant nature, therefore You should have naturally
awarded appropriate punish- ment to us. But on the contrary, You have delivered
us. This transcendental knowledge is the purport of the Vedas."
TEXT 267
ebe bujhï
dekha prabhu, äpanära mane kata koti antara ämarä dui jane
"O
Lord, now just see how much difference there is between You and us two.
"If
one carefully considers the two—our attack and Your mercy—one will understand
how many millions of miles difference there is between You and us."
'näräyana'
näma çuni' ajämila-mukhe cäì mahäjana äilä, sei jana dekhe
"On
hearing the name 'Näräyana' from the mouth of Ajämila, four mahäjanas came and
appeared before him.
The moment
Ajämila uttered the name "Näräyana," four Visnudütas came before him.
Ajämila saw that.
TEXT 269
ami
dekhiläma tomä'—rakta pädï aìge säìgopäìga, astra, pärisada saba saìge
"We
saw You along with Your associates, servants, weapons, and confidential
companions after we drew blood from Nityananda.
"Out
of envy we attacked Your aìga, or limb, and drew blood. As a result we were
able to see Your aìga, upäìga, astra, and pärisada." The word aìga refers
to Nityananda and Advaita, the word upäìga refers to the devotees headed by
Çréväsa, the word astra refers to the name of Hari, and the word pärisada
refers to Gadädhara, Dämodara Svarüpa, and others. By another consideration
aìga refers to Krsna's supreme attractiveness, the word upäriga refers to
ornaments, the specialty of mahäbhäva is the astra, and constant companions are
the pärisada.
TEXT 270
gopya
kari' räkhichilä e saba mahimä ebe vyakta haila prabhu, mahimära slmä
"Till
now You have kept Your glories concealed, but, O Lord, the limit of Your
glories is now revealed.
TEXT 271
ebe se
haila veda—mahä-balavanta ebe se badäìi kari' gäiba ananta
"Now
the Vedas have become most authoritative, and now Lord Ananta will proudly sing
Your glories.
"By
Your influence and behavior the science of sambandha, ab- hidheya, and
prayojana has fully blossomed. Therefore Ananta can now loudly sing the Vedic
truths."
TEXT 272
ebe se
\idita haila gopya guna-gräma 'nirlaksya-uddhära'—prabhu, ihära se näma
"Now
Your hidden quality has become manifest. O Lord, the name of this quality is
'causeless deliverance.'
"Now
Your hidden quality is known to all. Delivering un- qualified fallen souls by
Your causeless mercy is the shining example of this."
TEXT
273-276
yadi
bala—kamsa-ädi yata daitya-gana tähärä o drdha harì päiXa mocana
kata
lafesya ache tathi, dekha nija-mane nirantara dekhileka se narendra-gane
tomä'-sane
yujltilefea ksatriyera dharme bhaye tomä' niravadhi cintìleka marme
tathäpi
närila droha-päpa edäite padila narendra-saba vamçera sahite
"If
You say that despite their attack, demons like Kamsa were also delivered, then
consider what qualities they had. Those kings constantly saw You. They fought
with You according to ksatrìya principles and constantly thought of You in
fear. Yet they could not avoid the sin of attacking You, and as a result they
and their dynasties were destroyed.
"During
the svayamvara, the opposing kings could see Your various hidden
intentions." (See Çrémad Bhägavatam, Tenth Canto, Chapters Fifty-three and
Fifty-four.)
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