\\psf\Home\Desktop\Cc-2003\Madhya 9--2003.TXT
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Madhya 9: Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places
Chapter 9:
Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places
A summary of the Ninth Chapter is given by Srila Bhaktivinoda Thakura.
After leaving Vidyanagara, Sri Caitanya Mahaprabhu visited such places
of pilgrimage as Gautami-ganga, Mallikarjuna, Ahovala-nrsimha,
Siddhavata, Skanda-ksetra, Trimatha, Vrddhakasi, Bauddha-sthana,
Tirupati, Tirumala, Pana-nrsimha, Siva-kanci, Visnu-kanci, Trikala-hasti,
Vrddhakola, Siyali-bhairavi, the Kaveri River and Kumbhakarna-kapala.
Finally the Lord went to Sri Ranga-ksetra, where He converted a brahmana
named Venkata Bhatta, who, along with his family, took up devotional
service to Krsna. After leaving Sri Ranga, Caitanya Mahaprabhu reached
Rsabha-parvata, where He met Paramananda Puri, who later arrived at
Jagannatha Puri. Lord Sri Caitanya Mahaprabhu then proceeded farther,
arriving at Setubandha Ramesvara. At Sri Saila-parvata, the Lord met
Lord Siva and his wife Durga in the dress of a brahmana and brahmani.
From there He went to Kamakosthi-puri and later arrived at southern
Mathura. A brahmana devotee of Lord Ramacandra talked with Him. Then the
Lord took His bath in the river Krtamala. On the hill known as Mahendra-
saila, the Lord saw Parasurama. Then the Lord went to Setubandha and
took His bath at Dhanus-tirtha. He also visited Ramesvara, where He
collected some papers connected with Sitadevi, whose illusory form had
been kidnapped by Ravana. The Lord next visited the places known as
Pandya-desa, the Tamraparni River, Naya-tripati, Ciyadatala, Tila-kanci,
Gajendra-moksana, Panagadi, Camtapura, Sri Vaikuntha, Malaya-parvata and
Kanya-kumari. The Lord then confronted the Bhattatharis at Mallara-desa
and saved Kala Krsnadasa from their clutches. The Lord also collected
the Brahma-samhita, Fifth Chapter, on the banks of the Payasvini River.
He then visited Payasvini, Srngavera-puri-matha and Matsya-tirtha. At
the village of Udupi He saw the Gopala Deity installed by Sri
Madhvacarya. He then defeated the Tattvavadis in sastric conversation.
The Lord next visited Phalgu-tirtha, Tritakupa, Pancapsara, Surparaka
and Kolapura. At Pandarapura the Lord received news from Sri Ranga Puri
that Sankararanya (Visvarupa) had disappeared there. He then went to the
banks of the Krsna-venva River, where He collected from among the
Vaisnava brahmanas a book written by Bilvamangala Thakura, Sri Krsna-
karnamrta. The Lord then visited Tapi, Mahismati-pura, the
Narmada River and Rsyamuka-parvata. He entered Dandakaranya and
liberated seven palm trees. From there He visited a place known as Pampa-
sarovara and visited Pancavati, Nasika, Brahmagiri and also the source
of the Godavari River, Kusavarta. Thus the Lord visited almost all the
holy places in South India. He finally returned to Jagannatha Puri by
taking the same route, after visiting Vidyanagara again.
Madhya 9.1
TEXT 1
TEXT
nana-mata-graha-grastan
daksinatya-jana-dvipan
krparina vimucyaitan
gauras cakre sa vaisnavan
SYNONYMS
nana-mata -- by various philosophies; graha -- like crocodiles; grastan -
- captured; daksinatya-jana -- the inhabitants of South India; dvipan --
like elephants; krpa-arina -- by His disc of mercy; vimucya --
liberating; etan -- all these; gaurah -- Sri Caitanya Mahaprabhu; cakre -
- converted; sah -- He; vaisnavan -- to the Vaisnava cult.
TRANSLATION
Lord Sri Caitanya Mahaprabhu converted the inhabitants of South India.
These people were as strong as elephants, but they were in the clutches
of the crocodiles of various philosophies, such as the Buddhist, Jain
and Mayavada philosophies. With His disc of mercy the Lord delivered
them all by converting them into Vaisnavas, devotees of the Lord.
PURPORT
Sri Caitanya Mahaprabhu's converting the people of South India into
Vaisnavas is compared herein to Lord Visnu's delivering Gajendra the
elephant from the attack of a crocodile. When Sri Caitanya Mahaprabhu
visited southern India, almost all the residents were within the jaws of
the crocodiles of Buddhist, Jain and Mayavada philosophy. Here Kaviraja
Gosvami states that although these people were as strong as elephants,
they were almost in the clutches of death because they were being
attacked by the crocodiles of various philosophies. However, just as Sri
Caitanya Mahaprabhu in the form of Visnu saved the elephant Gajendra
from the clutches of a crocodile, so He saved all the people of South
India from the clutches of various philosophies by converting them into
Vaisnavas.
Madhya 9.2
TEXT 2
TEXT
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya -- all glories; sri-caitanya -- to Lord Caitanya Mahaprabhu;
jaya -- all glories; nityananda -- unto Nityananda Prabhu; jaya advaita-
candra -- all glories to Advaita Prabhu; jaya -- all glories; gaura-
bhakta-vrnda -- to the devotees of Lord Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord
Nityananda Prabhu! All glories to Sri Advaita Prabhu! And all glories to
all the devotees of Sri Caitanya Mahaprabhu!
Madhya 9.3
TEXT 3
TEXT
daksina-gamana prabhura ati vilaksana
sahasra sahasra tirtha kaila darasana
SYNONYMS
daksina-gamana -- touring in South India; prabhura -- of the Lord; ati --
very; vilaksana -- extraordinary; sahasra sahasra -- thousands and
thousands; tirtha -- holy places; kaila -- did; darasana -- visit.
TRANSLATION
Sri Caitanya Mahaprabhu's tour of South India was certainly very
extraordinary because He visited many thousands of places of pilgrimage
there.
Madhya 9.4
TEXT 4
TEXT
sei saba tirtha sparsi' maha-tirtha kaila
sei chale sei desera loka nistarila
SYNONYMS
sei saba -- all those; tirtha -- holy places; sparsi' -- touching; maha-
tirtha -- into great places of pilgrimage; kaila -- made them; sei chale
-- under that plea; sei desera -- of those countries; loka -- the people;
nistarila -- He delivered.
TRANSLATION
On the plea of visiting all those holy places, the Lord converted many
thousands of residents and thus delivered them. Simply by touching the
holy places, He made them into great places of pilgrimage.
PURPORT
It is said, tirthi-kurvanti tirthani. A tirtha, or holy place, is a
place where great saintly personalities visit or reside. Although the
holy places were already places of pilgrimage, they were all purified by
Sri Caitanya Mahaprabhu's visit. Many people go to these holy places and
leave their sinful activities there, thus becoming free from
contamination. When these contaminations pile up, they are counteracted
by the visit of great personalities like Sri Caitanya Mahaprabhu and His
strict followers. Many kinds of patients come to a hospital, which may
be infected by many types of diseases. Actually the hospital is always
infected, but the expert physician keeps the hospital sterilized by his
expert presence and management. Similarly, places of pilgrimage are
always infected by the sins left by the sinners who go there, but when a
personality like Sri Caitanya Mahaprabhu visits such a place, all
contaminations vanish.
Madhya 9.5
TEXT 5
TEXT
sei saba tirthera krama kahite na pari
daksina-vame tirtha-gamana haya pherapheri
SYNONYMS
sei saba -- all those; tirthera -- of holy places; krama -- the
chronological order; kahite -- to tell of; na pari -- I am unable;
daksina-vame -- left and right; tirtha-gamana -- visiting the holy
places; haya -- is; pherapheri -- going and coming back.
TRANSLATION
I cannot chronologically record all the places of pilgrimage visited by
Lord Sri Caitanya Mahaprabhu. I can only summarize everything by saying
that the Lord visited all holy places right and left, coming and going.
Madhya 9.6
TEXT 6
TEXT
ataeva nama-matra kariye ganana
kahite na pari tara yatha anukrama
SYNONYMS
ataeva -- therefore; nama-matra -- only as a token record; kariye ganana
-- I count; kahite -- to tell; na pari -- I am unable; tara -- of that;
yatha -- as; anukrama -- chronological order.
TRANSLATION
Because it is impossible for me to record all these places in
chronological order, I will simply make a token gesture of recording
them.
Madhya 9.7–8
TEXTS 7–8
TEXT
purvavat pathe yaite ye paya darasana
yei grame yaya, se gramera yata jana
sabei vaisnava haya, kahe ‘krsna' ‘hari'
anya grama nistaraye sei ‘vaisnava' kari'
SYNONYMS
purva-vat -- as done previously; pathe -- on the way; yaite -- while
going; ye -- anyone who; paya -- gets; darasana -- audience; yei --
which; grame -- in the village; yaya -- Lord Sri Caitanya Mahaprabhu
goes; se -- that; gramera -- of the village; yata -- all; jana -- people;
sabei -- all of them; vaisnava haya -- become devotees; kahe -- say;
krsna hari -- the holy names of Lord Krsna and Hari; anya grama -- other
villages; nistaraye -- delivers; sei -- He; vaisnava -- devotees; kari' -
- making.
TRANSLATION
As previously stated, all the residents of the villages visited by Lord
Caitanya became Vaisnavas and began to chant Hari and Krsna. In this way,
in all the villages visited by the Lord, everyone became a Vaisnava, a
devotee.
PURPORT
The holy names of Krsna and Hari, or the chanting of the Hare Krsna maha-
mantra, are so spiritually powerful that even today, as our preachers go
to remote parts of the world, people immediately begin chanting Hare
Krsna. Sri Caitanya Mahaprabhu was the Supreme Personality of Godhead
Himself. There cannot be anyone who can compare to Him or His potencies.
However, because we are following in His footsteps and are also chanting
the Hare Krsna maha-mantra, the effect is almost as potent as during the
time of Lord Caitanya Mahaprabhu. Our preachers mainly belong to
European and American countries, yet by the grace of Lord Caitanya they
have tremendous success wherever they go to open branches. Indeed,
everywhere people are very seriously chanting Hare Krsna, Hare Krsna,
Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Madhya 9.9
TEXT 9
TEXT
daksina desera loka aneka prakara
keha jnani, keha karmi, pasandi apara
SYNONYMS
daksina desera -- of South India; loka -- people; aneka -- many; prakara
-- varieties; keha -- someone; jnani -- philosophical speculator; keha --
someone; karmi -- fruitive worker; pasandi -- nondevotees; apara --
innumerable.
TRANSLATION
In South India there were many types of people. Some were philosophical
speculators, and some were fruitive workers, but in any case there were
innumerable nondevotees.
Madhya 9.10
TEXT 10
TEXT
sei saba loka prabhura darsana-prabhave
nija-nija-mata chadi' ha-ila vaisnave
SYNONYMS
sei saba loka -- all those people; prabhura -- of Lord Sri Caitanya
Mahaprabhu; darsana-prabhave -- by the influence of His visit; nija-nija
-- their own; mata -- opinion; chadi' -- giving up; ha-ila -- became;
vaisnave -- devotees.
TRANSLATION
By the influence of Sri Caitanya Mahaprabhu, all these people abandoned
their own opinions and became Vaisnavas, devotees of Krsna.
Madhya 9.11
TEXT 11
TEXT
vaisnavera madhye rama-upasaka saba
keha ‘tattvavadi', keha haya ‘sri-vaisnava'
SYNONYMS
vaisnavera madhye -- amongst Vaisnavas; rama-upasaka saba -- all
worshipers of Lord Sri Ramacandra; keha -- someone; tattva-vadi --
followers of Madhvacarya; keha -- someone; haya -- is; sri-vaisnava --
devotees following the disciplic succession of Sri Ramanujacarya.
TRANSLATION
At the time, all the South Indian Vaisnavas were worshipers of Lord
Ramacandra. Some were Tattvavadis, and some were followers of
Ramanujacarya.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura points out that the word "
Tattvavadi" refers to the followers of Srila Madhvacarya. To distinguish
his disciplic succession from the Mayavadi followers of Sankaracarya,
Srila Madhvacarya named his party the Tattvavadis. Impersonal monists
are always attacked by these Tattvavadis, who attempt to defeat their
philosophy of impersonalism. Generally, they establish the supremacy of
the Supreme Personality of Godhead. Actually the disciplic succession of
Madhvacarya is known as the Brahma Vaisnava sect; that is the sect
coming down from Lord Brahma. Consequently the Tattvavadis, or followers
of Madhvacarya, do not accept the incident of Lord Brahma's illusion,
which is recorded in the Tenth Canto of Srimad-Bhagavatam. Srila
Madhvacarya has purposefully avoided commenting on that portion of
Srimad-Bhagavatam in which brahma-mohana, the illusion of Lord Brahma,
is mentioned. Srila Madhavendra Puri was one of the acaryas in the
Tattvavada disciplic succession, and he established the ultimate goal of
transcendentalism to be attainment of pure devotional service, love of
Godhead. Those Vaisnavas belonging to the Gaudiya-sampradaya, the
disciplic succession following Sri Caitanya Mahaprabhu, are distinct
from the Tattvavadis, although they belong to the same Tattvavada-
sampradaya. The followers of Sri Caitanya Mahaprabhu are therefore known
as the Madhva-Gaudiya-sampradaya.
The word pasandi refers to those who are opposed to pure devotional
service. In particular, these are the Mayavadis, the impersonalists. A
definition of pasandi is given in the Hari-bhakti-vilasa (1.73), wherein
it is stated:
yas tu narayanam devam brahma-rudradi-daivataih
samatvenaiva vikseta sa pasandi bhaved dhruvam
[Cc. Madhya 18.116]
A pasandi is one who thinks that the Supreme Lord Narayana, the
Personality of Godhead, is on the same level with the demigods, headed
by Lord Brahma and Lord Siva. A devotee never considers Lord Narayana to
be on the same platform with Lord Brahma and Lord Siva. The Madhvacarya-
sampradaya and Ramanuja-sampradaya are mainly worshipers of Lord
Ramacandra, although the Sri Vaisnavas are supposed to be worshipers of
Lord Narayana and Laksmi and the Tattvavadis are supposed to be
worshipers of Lord Krsna. At present, in most of the monasteries
belonging to the Madhva-sampradaya, Lord Ramacandra is worshiped.
In the book known as Adhyatma-ramayana, there are statements in Chapters
Twelve to Fifteen about worshiping the Deities of Sri Ramacandra and
Sita. There it is stated that during Lord Ramacandra's time there was a
brahmana who took a vow to fast until he saw Lord Ramacandra. Sometimes,
due to business, Lord Ramacandra was absent from His capital for a full
week and could not be seen by the citizens during that time. Because of
his vow, the brahmana could not take even a drop of water during that
week. Later, after eight or nine days, when the brahmana could see Lord
Ramacandra personally, he would break his fast. Upon observing the
brahmana's rigid vow, Lord Sri Ramacandra ordered His younger brother
Laksmana to deliver a pair of Sita-Rama Deities to the brahmana. The
brahmana received the Deities from Sri Laksmanaji and worshiped Them
faithfully as long as he lived. At the time of his death, he delivered
the Deities to Sri Hanumanji, who, for many years, hung Them around his
neck and served Them with all devotion. After many years, when Hanumanji
departed on the hill known as Gandha-madana, he delivered the Deities to
Bhimasena, one of the Pandavas, and Bhimasena brought Them to his palace,
where he kept Them very carefully. The last king of the Pandavas,
Ksemakanta, worshiped the Deities in that palace. Later, the same
Deities were kept in the custody of the kings of Orissa known as
Gajapatis. One of the acaryas, known as Narahari Tirtha, who was in the
disciplic succession of Madhvacarya, received these Deities from the
King of Orissa.
It may be noted that these particular Deities of Rama and Sita have been
worshiped from the time of King Iksvaku. Indeed, They were worshiped by
the royal princes even before the appearance of Lord Ramacandra. Later,
during Lord Ramacandra's presence, the Deities were worshiped by
Laksmana. It is said that just three months before his disappearance,
Sri Madhvacarya received these Deities and installed them in the Udupi
temple. Since then the Deities have been worshiped by the Madhvacarya-
sampradaya at that monastery. As far as the Sri Vaisnavas are concerned,
beginning with Ramanujacarya, they also worshiped Deities of Sita-Rama.
Sita-Rama Deities are also being worshiped in Tirupati and other places.
From the Sri Ramanuja-sampradaya there is another branch known as
Ramanandi or Ramat, and the followers of that branch also worship
Deities of Sita-Rama very rigidly. The Ramanuja-sampradaya Vaisnavas
prefer the worship of Lord Ramacandra to that of Radha-Krsna.
Madhya 9.12
TEXT 12
TEXT
sei saba vaisnava mahaprabhura darsane
krsna-upasaka haila, laya krsna-name
SYNONYMS
sei saba -- all those; vaisnava -- devotees; mahaprabhura -- of Sri
Caitanya Mahaprabhu; darsane -- by seeing; krsna-upasaka -- devotees of
Lord Krsna; haila -- became; laya -- took; krsna-name -- the holy name
of Lord Krsna.
TRANSLATION
After meeting Sri Caitanya Mahaprabhu, all those different Vaisnavas
became devotees of Krsna and began chanting the Hare Krsna maha-mantra.
Madhya 9.13
TEXT 13
TEXT
rama! raghava! rama! raghava! rama! raghava! pahi mam
krsna! kesava! krsna! kesava! krsna! kesava! raksa mam
SYNONYMS
rama -- O Rama; raghava -- O descendant of Raghu; pahi -- please protect;
mam -- me; krsna -- O Krsna; kesava -- O killer of Kesi; raksa --
protect; mam -- me.
TRANSLATION
"‘O Lord Ramacandra, descendant of Maharaja Raghu, kindly protect me! O
Lord Krsna, killer of the Kesi demon, kindly protect me!'"
Madhya 9.14
TEXT 14
TEXT
ei sloka pathe padi' karila prayana
gautami-gangaya yai' kaila ganga-snana
SYNONYMS
ei sloka -- this Sanskrit verse; pathe -- on the way; padi' -- reciting;
karila -- did; prayana -- going; gautami-gangaya -- to the bank of the
Gautami-ganga; yai' -- going; kaila -- did; ganga-snana -- bathing in
the Ganges.
TRANSLATION
While walking on the road, Sri Caitanya Mahaprabhu used to chant this
Rama Raghava mantra. Chanting in this way, He arrived at the banks of
the Gautami-ganga and took His bath there.
PURPORT
The Gautami-ganga is a branch of the river Godavari. Formerly a great
sage named Gautama Rsi used to live on the bank of this river opposite
the city of Rajamahendri, and consequently this branch was called the
Gautami-ganga.
Srila Bhaktivinoda Thakura says that Srila Kaviraja Gosvami has recorded
the names of the holy places visited by Sri Caitanya Mahaprabhu but that
there is no chronological order of the places visited. However, there is
a notebook of Govinda dasa's containing a chronological order and
references to geographical positions. Srila Bhaktivinoda Thakura
requests the readers to refer to that book. According to Govinda dasa,
Sri Caitanya Mahaprabhu went to Trimanda from the Gautami-ganga. From
there He went to Dhundirama-tirtha, another place of pilgrimage.
According to Sri Caitanya-caritamrta, after visiting the Gautami-ganga,
Sri Caitanya Mahaprabhu went to Mallikarjuna-tirtha.
Madhya 9.15
TEXT 15
TEXT
mallikarjuna-tirthe yai' mahesa dekhila
tahan saba loke krsna-nama laoyaila
SYNONYMS
mallikarjuna-tirthe -- to the holy place known as Mallikarjuna; yai' --
going; mahesa -- the deity of Lord Siva; dekhila -- He saw; tahan --
there; saba loke -- all the people; krsna-nama -- Lord Krsna's holy name;
laoyaila -- He induced to chant.
TRANSLATION
Sri Caitanya Mahaprabhu then went to Mallikarjuna-tirtha and saw the
deity of Lord Siva there. He also induced all the people to chant the
Hare Krsna maha-mantra.
PURPORT
Mallikarjuna is also known as Sri Saila. It is situated about one
hundred miles northeast of Karnula on the southern bank of the Krsna
River. There are great walls all around the village, and within the
walls resides the deity known as Mallikarjuna. It is a deity of Lord
Siva and is one of the Jyotir-lingas.
Madhya 9.16
TEXT 16
TEXT
ramadasa mahadeve karila darasana
ahovala-nrsimhere karila gamana
SYNONYMS
rama-dasa -- Ramadasa; maha-deve -- of Mahadeva; karila -- did; darasana
-- seeing; ahovala-nrsimhere -- to Ahovala-nrsimha; karila -- did;
gamana -- going.
TRANSLATION
There he saw Lord Mahadeva [Siva], the servant of Lord Rama. He then
went to Ahovala-nrsimha.
Madhya 9.17
TEXT 17
TEXT
nrsimha dekhiya tanre kaila nati-stuti
siddhavata gela yahan murti sitapati
SYNONYMS
nrsimha dekhiya -- after seeing the Lord Nrsimha Deity; tanre -- unto
Him; kaila -- did; nati-stuti -- offering of various prayers; siddhavata
-- to Siddhavata; gela -- He went; yahan -- where; murti -- the Deity;
sita-pati -- Lord Ramacandra.
TRANSLATION
Upon seeing the Ahovala-nrsimha Deity, Caitanya Mahaprabhu offered many
prayers unto the Lord. He then went to Siddhavata, where He saw the
Deity of Ramacandra, the Lord of Sitadevi.
PURPORT
Siddhavata, also known as Sidhauta, is ten miles east of the village of
Kudapa. Previously this place was also known as the southern Benares.
There is a great banyan tree there, and it is therefore known as
Siddhavata. Vata means banyan tree.
Madhya 9.18
TEXT 18
TEXT
raghunatha dekhi' kaila pranati stavana
tahan eka vipra prabhura kaila nimantrana
SYNONYMS
raghu-natha dekhi' -- after seeing Lord Ramacandra, the descendant of
Maharaja Raghu; kaila -- offered; pranati -- obeisances; stavana --
prayers; tahan -- there; eka -- one; vipra -- brahmana; prabhura -- to
Lord Sri Caitanya Mahaprabhu; kaila -- did; nimantrana -- invitation.
TRANSLATION
Upon seeing the Deity of Lord Ramacandra, the descendant of King Raghu,
the Lord offered His prayers and obeisances. Then a brahmana invited the
Lord to take lunch.
Madhya 9.19
TEXT 19
TEXT
sei vipra rama-nama nirantara laya
‘rama' ‘rama' vina anya vani na kahaya
SYNONYMS
sei vipra -- that brahmana; rama-nama -- the holy name of Lord
Ramacandra; nirantara -- constantly; laya -- chants; rama rama -- the
holy names Rama Rama; vina -- without; anya -- other; vani -- vibration;
na -- does not; kahaya -- speak.
TRANSLATION
That brahmana constantly chanted the holy name of Ramacandra. Indeed,
but for chanting Lord Ramacandra's holy name, that brahmana did not
speak a word.
Madhya 9.20
TEXT 20
TEXT
sei dina tanra ghare rahi' bhiksa kari'
tanre krpa kari' age calila gaurahari
SYNONYMS
sei dina -- on that day; tanra ghare -- the house of that brahmana; rahi'
-- staying; bhiksa kari' -- accepting prasadam; tanre -- unto him; krpa
kari' -- showing mercy; age -- ahead; calila -- departed; gaura-hari --
Lord Sri Caitanya Mahaprabhu.
TRANSLATION
That day, Lord Caitanya remained there and accepted prasadam at his
house. After bestowing mercy upon him in this way, the Lord proceeded
ahead.
Madhya 9.21
TEXT 21
TEXT
skanda-ksetra-tirthe kaila skanda darasana
trimatha aila, tahan dekhi' trivikrama
SYNONYMS
skanda-ksetra-tirthe -- in the holy place known as Skanda-ksetra; kaila -
- did; skanda darasana -- visiting Lord Skanda (Karttikeya, son of Lord
Siva); trimatha -- at Trimatha; aila -- arrived; tahan -- there; dekhi' -
- seeing; trivikrama -- a form of Lord Visnu, Trivikrama.
TRANSLATION
At the holy place known as Skanda-ksetra, Lord Sri Caitanya Mahaprabhu
visited the temple of Skanda. From there He went to Trimatha, where He
saw the Visnu Deity Trivikrama.
Madhya 9.22
TEXT 22
TEXT
punah siddhavata aila sei vipra-ghare
sei vipra krsna-nama laya nirantare
SYNONYMS
punah -- again; siddha-vata -- to the place known as Siddhavata; aila --
returned; sei -- that; vipra-ghare -- in the house of the brahmana; sei
vipra -- that brahmana; krsna-nama -- the holy name of Lord Krsna; laya -
- chants; nirantare -- constantly.
TRANSLATION
After visiting the temple of Trivikrama, the Lord returned to Siddhavata,
where He again visited the house of the brahmana, who was now
constantly chanting the Hare Krsna maha-mantra.
Madhya 9.23
TEXT 23
TEXT
bhiksa kari' mahaprabhu tanre prasna kaila
"kaha vipra, ei tomara kon dasa haila
SYNONYMS
bhiksa kari' -- after accepting lunch; mahaprabhu -- Sri Caitanya
Mahaprabhu; tanre -- unto him; prasna kaila -- asked a question; kaha
vipra -- My dear brahmana friend, please say; ei -- this; tomara -- your;
kon -- what; dasa -- situation; haila -- became.
TRANSLATION
After finishing His lunch there, Sri Caitanya Mahaprabhu asked the
brahmana, "My dear friend, kindly tell Me what your position is now.
Madhya 9.24
TEXT 24
TEXT
purve tumi nirantara laite rama-nama
ebe kene nirantara lao krsna-nama"
SYNONYMS
purve -- formerly; tumi -- you; nirantara -- constantly; laite -- used
to chant; rama-nama -- the holy name of Lord Ramacandra; ebe -- now;
kene -- why; nirantara -- constantly; lao -- you chant; krsna-nama --
the holy name of Krsna.
TRANSLATION
"Formerly you were constantly chanting the holy name of Lord Rama. Why
are you now constantly chanting the holy name of Krsna?"
Madhya 9.25
TEXT 25
TEXT
vipra bale, -- ei tomara darsana-prabhave
toma dekhi' gela mora ajanma svabhave
SYNONYMS
vipra bale -- the brahmana replied; ei -- this; tomara darsana-prabhave -
- by the influence of Your visit; toma dekhi' -- after seeing You; gela -
- went; mora -- my; a-janma -- from childhood; svabhave -- nature.
TRANSLATION
The brahmana replied, "This is all due to Your influence, Sir. After
seeing You, I have lost my lifelong practice.
Madhya 9.26
TEXT 26
TEXT
balyavadhi rama-nama-grahana amara
toma dekhi' krsna-nama aila eka-bara
SYNONYMS
balya-avadhi -- since the days of my childhood; rama-nama-grahana --
chanting the holy name of Lord Ramacandra; amara -- my; toma dekhi' --
upon seeing You; krsna-nama -- the holy name of Lord Krsna; aila -- came;
eka-bara -- once only.
TRANSLATION
"From my childhood I have been chanting the holy name of Lord Ramacandra,
but upon seeing You I chanted the holy name of Lord Krsna just once.
Madhya 9.27
TEXT 27
TEXT
sei haite krsna-nama jihvate vasila
krsna-nama sphure, rama-nama dure gela
SYNONYMS
sei haite -- since that time; krsna-nama -- the holy name of Lord Krsna;
jihvate -- on the tongue; vasila -- was seated tightly; krsna-nama --
the holy name of Lord Krsna; sphure -- automatically comes; rama-nama --
the holy name of Lord Ramacandra; dure -- far away; gela -- went.
TRANSLATION
"Since then, the holy name of Krsna has been tightly fixed upon my
tongue. Indeed, since I have been chanting the holy name of Krsna, the
holy name of Lord Ramacandra has gone far away.
Madhya 9.28
TEXT 28
TEXT
balya-kala haite mora svabhava eka haya
namera mahima-sastra kariye sancaya
SYNONYMS
balya-kala haite -- from my childhood; mora -- my; svabhava -- practice;
eka -- one; haya -- there is; namera -- of the holy name; mahima --
concerning the glories; sastra -- the revealed scriptures; kariye
sancaya -- I collect.
TRANSLATION
"From my childhood I have been collecting the glories of the holy name
from revealed scriptures.
Madhya 9.29
TEXT 29
TEXT
ramante yogino 'nante
satyanande cid-atmani
iti rama-padenasau
param brahmabhidhiyate
SYNONYMS
ramante -- take pleasure; yoginah -- transcendentalists; anante -- in
the unlimited; satya-anande -- real pleasure; cit-atmani -- in spiritual
existence; iti -- thus; rama -- Rama; padena -- by the word; asau -- He;
param -- supreme; brahma -- truth; abhidhiyate -- is called.
TRANSLATION
"‘The Supreme Absolute Truth is called Rama because the
transcendentalists take pleasure in the unlimited true pleasure of
spiritual existence.'
PURPORT
This is the eighth verse of the Sata-nama-stotra of Lord Ramacandra,
which is found in the Padma Purana.
Madhya 9.30
TEXT 30
TEXT
krsir bhu-vacakah sabdo
nas ca nirvrti-vacakah
tayor aikyam param brahma
krsna ity abhidhiyate
SYNONYMS
krsih -- the verbal root krs; bhu -- attractive existence; vacakah --
signifying; sabdah -- word; nah -- the syllable na; ca -- and; nirvrti --
spiritual pleasure; vacakah -- indicating; tayoh -- of both; aikyam --
amalgamation; param -- supreme; brahma -- Absolute Truth; krsnah -- Lord
Krsna; iti -- thus; abhidhiyate -- is called.
TRANSLATION
"‘The word "krs" is the attractive feature of the Lord's existence, and "
na" means spiritual pleasure. When the verb "krs" is added to the affix "
na," it becomes "Krsna," which indicates the Absolute Truth.'
PURPORT
This is a verse from the Mahabharata (Udyoga-parva 71.4).
Madhya 9.31
TEXT 31
TEXT
param brahma dui-nama samana ha-ila
punah ara sastre kichu visesa paila
SYNONYMS
param brahma -- the Absolute Truth; dui-nama -- two names (Rama and
Krsna); samana -- on an equal level; ha-ila -- were; punah -- again; ara
-- further; sastre -- in revealed scriptures; kichu -- some; visesa --
specification; paila -- is found.
TRANSLATION
"As far as the holy names of Rama and Krsna are concerned, they are on
an equal level, but for further advancement we receive some specific
information from the revealed scriptures.
Madhya 9.32
TEXT 32
TEXT
rama rameti rameti
rame rame manorame
sahasra-namabhis tulyam
rama-nama varanane
SYNONYMS
rama -- Rama; rama -- Rama; iti -- thus; rama -- Rama; iti -- thus; rame
-- I enjoy; rame -- in the holy name of Rama; manah-rame -- most
beautiful; sahasra-namabhih -- with the one thousand names; tulyam --
equal; rama-nama -- the holy name of Rama; vara-anane -- O lovely-faced
woman.
TRANSLATION
"[Lord Siva addressed his wife, Durga:] ‘O Varanana, I chant the holy
name of Rama, Rama, Rama and thus enjoy this beautiful sound. This holy
name of Ramacandra is equal to one thousand holy names of Lord Visnu.'
PURPORT
This is a verse from the Brhad-visnu-sahasranama-stotra in the Uttara-
khanda of the Padma Purana (72.335).
Madhya 9.33
TEXT 33
TEXT
sahasra-namnam punyanam
trir-avrttya tu yat phalam
ekavrttya tu krsnasya
namaikam tat prayacchati
SYNONYMS
sahasra-namnam -- of one thousand names; punyanam -- holy; trih-avrttya -
- by thrice chanting; tu -- but; yat -- which; phalam -- result; eka-
avrttya -- by one repetition; tu -- but; krsnasya -- of Lord Krsna; nama
-- holy name; ekam -- only one; tat -- that result; prayacchati -- gives.
TRANSLATION
"‘The pious results derived from chanting the thousand holy names of
Visnu three times can be attained by only one utterance of the holy name
of Krsna.'
PURPORT
This verse from the Brahmanda Purana is found in the Laghu-bhagavatamrta
(1.5.354), by Rupa Gosvami. Simply by chanting the
name of Krsna once, one can attain the same results achieved by chanting
the holy name of Rama three times.
Madhya 9.34
TEXT 34
TEXT
ei vakye krsna-namera mahima apara
tathapi la-ite nari, suna hetu tara
SYNONYMS
ei vakye -- in this statement; krsna-namera -- of the holy name of Krsna;
mahima -- glories; apara -- unlimited; tathapi -- still; la-ite -- to
chant; nari -- I am unable; suna -- just hear; hetu -- the reason; tara -
- of that.
TRANSLATION
"According to this statement of the sastras, the glories of the holy
name of Krsna are unlimited. Still I could not chant His holy name.
Please hear the reason for this.
Madhya 9.35
TEXT 35
TEXT
ista-deva rama, tanra name sukha pai
sukha pana rama-nama ratri-dina gai
SYNONYMS
ista-deva -- my worshipable Lord; rama -- Lord Sri Ramacandra; tanra
name -- in His holy name; sukha pai -- I get happiness; sukha pana --
getting such transcendental happiness; rama-nama -- the holy name of
Lord Rama; ratri-dina -- day and night; gai -- I chant.
TRANSLATION
"My worshipable Lord has been Lord Ramacandra, and by chanting His holy
name I received happiness. Because I received such happiness, I chanted
the holy name of Lord Rama day and night.
Madhya 9.36
TEXT 36
TEXT
tomara darsane yabe krsna-nama aila
tahara mahima tabe hrdaye lagila
SYNONYMS
tomara darsane -- by meeting You; yabe -- when; krsna-nama -- the holy
name of Krsna; aila -- appeared; tahara -- His; mahima -- glories; tabe -
- at that time; hrdaye -- in the heart; lagila -- became fixed.
TRANSLATION
"By Your appearance, Lord Krsna's holy name also appeared, and at that
time the glories of Krsna's name awoke in my heart.
Madhya 9.37
TEXT 37
TEXT
sei krsna tumi saksat -- iha nirdharila
eta kahi' vipra prabhura carane padila
SYNONYMS
sei -- that; krsna -- the Personality of Godhead, Krsna; tumi -- You;
saksat -- directly; iha -- this; nirdharila -- concluded; eta kahi' --
saying this; vipra -- the brahmana; prabhura -- of Lord Caitanya
Mahaprabhu; carane -- at the lotus feet; padila -- fell down.
TRANSLATION
"Sir, You are that Lord Krsna Himself. This is my conclusion." Saying
this, the brahmana fell down at the lotus feet of Sri Caitanya
Mahaprabhu.
Madhya 9.38
TEXT 38
TEXT
tanre krpa kari' prabhu calila ara dine
vrddhakasi asi' kaila siva-darasane
SYNONYMS
tanre -- unto him; krpa kari' -- showing mercy; prabhu -- Lord Sri
Caitanya Mahaprabhu; calila -- traveled; ara dine -- the next day;
vrddhakasi -- to Vrddhakasi; asi' -- coming; kaila -- did; siva-darasane
-- visiting Lord Siva's temple.
TRANSLATION
After showing mercy to the brahmana, Lord Sri Caitanya Mahaprabhu left
the next day and arrived at Vrddhakasi, where He visited the temple of
Lord Siva.
PURPORT
Vrddhakasi's present name is Vrddhacalam. It is situated in the southern
Arcot district on the bank of the river Manimukha. This place is also
known as Kalahastipura. Lord Siva's temple there was worshiped for many
years by Govinda, the cousin of Ramanujacarya.
Madhya 9.39
TEXT 39
TEXT
tahan haite cali' age gela eka grame
brahmana-samaja tahan, karila visrame
SYNONYMS
tahan haite -- from there; cali' -- going; age -- forward; gela -- went;
eka -- one; grame -- to a village; brahmana-samaja -- assembly of
brahmanas; tahan -- there; karila visrame -- He rested.
TRANSLATION
Sri Caitanya Mahaprabhu then left Vrddhakasi and proceeded further. In
one village He saw that most of the residents were brahmanas, and He
took His rest there.
Madhya 9.40
TEXT 40
TEXT
prabhura prabhave loka aila darasane
laksarbuda loka aise na yaya ganane
SYNONYMS
prabhura -- of Lord Sri Caitanya Mahaprabhu; prabhave -- by the
influence; loka -- people; aila -- came; darasane -- to see Him; laksa-
arbuda -- many millions; loka -- persons; aise -- came; na -- not; yaya
ganane -- can be counted.
TRANSLATION
Due to the influence of Lord Caitanya Mahaprabhu, many millions of men
came just to see Him. Indeed, the assembly being unlimited, its members
could not be counted.
Madhya 9.41
TEXT 41
TEXT
gosanira saundarya dekhi' tate premavesa
sabe ‘krsna' kahe, ‘vaisnava' haila sarva-desa
SYNONYMS
gosanira -- of the Lord; saundarya -- the beauty; dekhi' -- seeing; tate
-- in that; prema-avesa -- ecstatic love; sabe -- everyone; krsna kahe --
uttered the holy name of Krsna; vaisnava -- Vaisnava devotees; haila --
became; sarva-desa -- everyone.
TRANSLATION
The Lord's bodily features were very beautiful, and in addition He was
always in the ecstasy of love of Godhead. Simply by seeing Him, everyone
began chanting the holy name of Krsna, and thus everyone became a
Vaisnava devotee.
Madhya 9.42
TEXT 42
TEXT
tarkika-mimamsaka, yata mayavadi-gana
sankhya, patanjala, smrti, purana, agama
SYNONYMS
tarkika -- logicians; mimamsaka -- followers of Mimamsa philosophy; yata
-- all; mayavadi-gana -- followers of Sankaracarya; sankhya -- followers
of Kapila; patanjala -- followers of mystic yoga; smrti -- supplementary
Vedic literatures; purana -- Puranas; agama -- the tantra-sastras.
TRANSLATION
There are many kinds of philosophers. Some are logicians who follow
Gautama or Kanada. Some follow the Mimamsa philosophy of Jaimini. Some
follow the Mayavada philosophy of Sankaracarya, and others follow Kapila'
s Sankhya philosophy or the mystic yoga system of Patanjali. Some follow
the smrti-sastra composed of twenty religious scriptures, and others
follow the Puranas and the tantra-sastra. In this way there are many
different types of philosophers.
Madhya 9.43
TEXT 43
TEXT
nija-nija-sastrodgrahe sabai pracanda
sarva mata dusi' prabhu kare khanda khanda
SYNONYMS
nija-nija -- their own; sastra -- of the scripture; udgrahe -- to
establish the conclusion; sabai -- all of them; pracanda -- very
powerful; sarva -- all; mata -- opinions; dusi' -- condemning; prabhu --
Sri Caitanya Mahaprabhu; kare -- does; khanda khanda -- breaking to
pieces.
TRANSLATION
All of these adherents of various scriptures were ready to present the
conclusions of their respective scriptures, but Sri Caitanya Mahaprabhu
broke all their opinions to pieces and established His own cult of
bhakti based on the Vedas, Vedanta, the Brahma-sutra and the philosophy
of acintya-bhedabheda-tattva.
Madhya 9.44
TEXT 44
TEXT
sarvatra sthapaya prabhu vaisnava-siddhante
prabhura siddhanta keha na pare khandite
SYNONYMS
sarvatra -- everywhere; sthapaya -- establishes; prabhu -- Sri Caitanya
Mahaprabhu; vaisnava-siddhante -- the conclusion of the Vaisnavas;
prabhura -- of Lord Sri Caitanya Mahaprabhu; siddhanta -- conclusion;
keha -- anyone; na pare -- is not able; khandite -- to defy.
TRANSLATION
Sri Caitanya Mahaprabhu established the devotional cult everywhere. No
one could defeat Him.
Madhya 9.45
TEXT 45
TEXT
hari' hari' prabhu-mate karena pravesa
ei-mate ‘vaisnava' prabhu kaila daksina desa
SYNONYMS
hari' hari' -- being defeated; prabhu-mate -- into the cult of Sri
Caitanya Mahaprabhu; karena pravesa -- enter; ei-mate -- in this way;
vaisnava -- Vaisnava devotees; prabhu -- Lord Sri Caitanya Mahaprabhu;
kaila -- made; daksina -- South India; desa -- country.
TRANSLATION
Being thus defeated by Lord Sri Caitanya Mahaprabhu, all these
philosophers and their followers entered into His cult. In this way Lord
Caitanya made South India into a country of Vaisnavas.
Madhya 9.46
TEXT 46
TEXT
pasandi aila yata panditya suniya
garva kari' aila sange sisya-gana lana
SYNONYMS
pasandi -- nonbelievers; aila -- came there; yata -- all; panditya --
erudition; suniya -- hearing; garva kari' -- with great pride; aila --
came there; sange -- with; sisya-gana -- disciples; lana -- taking.
TRANSLATION
When the nonbelievers heard of the erudition of Sri Caitanya Mahaprabhu,
they came to Him with great pride, bringing their disciples with them.
Madhya 9.47
TEXT 47
TEXT
bauddhacarya maha-pandita nija nava-mate
prabhura age udgraha kari' lagila balite
SYNONYMS
bauddha-acarya -- the leader in Buddhist philosophy; maha-pandita --
greatly learned scholar; nija -- own; nava -- nine; mate --
philosophical conclusions; prabhura age -- before Lord Sri Caitanya
Mahaprabhu; udgraha -- argument; kari' -- making; lagila -- began;
balite -- to speak.
TRANSLATION
One of them was a leader of the Buddhist cult and was a very learned
scholar. To establish the nine philosophical conclusions of Buddhism, he
came before the Lord and began to speak.
Madhya 9.48
TEXT 48
TEXT
yadyapi asambhasya bauddha ayukta dekhite
tathapi balila prabhu garva khandaite
SYNONYMS
yadyapi -- although; asambhasya -- not fit for discussion; bauddha --
followers of Buddha's philosophy; ayukta -- not fit; dekhite -- to see;
tathapi -- still; balila -- spoke; prabhu -- Lord Sri Caitanya
Mahaprabhu; garva -- pride; khandaite -- to diminish.
TRANSLATION
Although the Buddhists are unfit for discussion and should not be seen
by Vaisnavas, Caitanya Mahaprabhu spoke to them just to decrease their
false pride.
Madhya 9.49
TEXT 49
TEXT
tarka-pradhana bauddha-sastra ‘nava mate'
tarkei khandila prabhu, na pare sthapite
SYNONYMS
tarka-pradhana -- argumentative; bauddha-sastra -- scriptures of the
Buddhist cult; nava mate -- in nine basic principles; tarkei -- by
argument; khandila -- refuted; prabhu -- Sri Caitanya Mahaprabhu; na --
not; pare -- can; sthapite -- establish.
TRANSLATION
The scriptures of the Buddhist cult are chiefly based on argument and
logic, and they contain nine chief principles. Because Sri Caitanya
Mahaprabhu defeated the Buddhists in their argument, they could not
establish their cult.
PURPORT
Srila Bhaktivinoda Thakura states that according to the Buddhist cult
there are two ways of understanding philosophy. One is called Hinayana,
and the other is called Mahayana. Along the Buddhist path there are nine
principles: (1) The creation is eternal; therefore there is no need to
accept a creator. (2) This cosmic manifestation is false. (3) "I am" is
the truth. (4) There is repetition of birth and death. (5) Lord Buddha
is the only source of understanding the truth. (6) The principle of
nirvana, or annihilation, is the ultimate goal. (7) The philosophy of
Buddha is the only philosophical path. (8) The Vedas are compiled by
human beings. (9) Pious activities, showing mercy to others and so on
are advised.
No one can attain the Absolute Truth by argument. One may be very expert
in logic, and another person may be even more expert in the art of
argument. Because there is so much word jugglery in logic, one can never
come to the real conclusion about the Absolute Truth by argument. The
followers of the Vedic principles understand this. However, it is seen
here that Sri Caitanya Mahaprabhu defeated the Buddhist philosophy by
argument. Those who are preachers in ISKCON will certainly meet many
people who believe in intellectual arguments. Most of these people do
not believe in the authority of the Vedas. Nevertheless, they accept
intellectual speculation and argument. Therefore the preachers of Krsna
consciousness should be prepared to defeat others by argument, just as
Sri Caitanya Mahaprabhu did. In this verse it is clearly said, tarkei
khandila prabhu. Lord Sri Caitanya Mahaprabhu put forward such a strong
argument that the Buddhists could not counter Him to establish their
cult.
Their first principle is that the creation has always existed. But if
this were the case, there could be no theory of annihilation. The
Buddhists maintain that annihilation, or dissolution, is the highest
truth. If the creation eternally exists, there is no question of
dissolution or annihilation. This argument is not very strong because by
practical experience we see that material things have a beginning, a
middle and an end. The ultimate aim of the Buddhist philosophy is to
dissolve the body. This is proposed because the body has a beginning.
Similarly, the entire cosmic manifestation is a gigantic body, but if we
accept that it always exists, there can be no question of annihilation.
Therefore the attempt to annihilate everything in order to attain zero
is an absurdity. By our own practical experience we have to accept the
beginning of creation, and when we accept the beginning, we must accept
a creator. Such a creator must possess an all-pervasive body, as pointed
out in the Bhagavad-gita (13.14):
sarvatah pani-padam tat sarvato-'ksi-siro-mukham
sarvatah sruti-mal loke sarvam avrtya tisthati
"Everywhere are His hands and legs, His eyes, heads and faces, and He
has ears everywhere. In this way the Supersoul exists, pervading
everything."
The Supreme Person must be present everywhere. His body existed before
the creation; otherwise He could not be the creator. If the Supreme
Person is a created being, there can be no question of a creator. The
conclusion is that the cosmic manifestation is certainly created at a
certain time, and the creator existed before the creation; therefore the
creator is not a created being. The creator is Parabrahman, or
the Supreme Spirit. Matter is not only subordinate to spirit but is
actually created on the basis of spirit. When the spirit soul enters the
womb of a mother, the body is created by material ingredients supplied
by the mother. Everything is created in the material world, and
consequently there must be a creator who is the Supreme Spirit and who
is distinct from matter. It is confirmed in the Bhagavad-gita that the
material energy is inferior and that the spiritual energy is the living
entity. Both inferior and superior energies belong to a supreme person.
The Buddhists argue that the world is false, but this is not valid. The
world is temporary, but it is not false. As long as we have the body, we
must suffer the pleasures and pains of the body, even though we are not
the body. We may not take these pleasures and pains very seriously, but
they are factual nonetheless. We cannot actually say that they are false.
If the bodily pains and pleasures were false, the creation would be
false also, and consequently no one would take very much interest in it.
The conclusion is that the material creation is not false or imaginary,
but it is temporary.
The Buddhists maintain that the principle "I am" is the ultimate truth,
but this excludes the individuality of "I" and "you." If there is no "I"
and "you," or individuality, there is no possibility of argument. The
Buddhist philosophy depends on argument, but there can be no argument if
one simply depends on "I am." There must be a "you," or another person
also. The philosophy of duality -- the existence of the individual soul
and the Supersoul -- must be there. This is confirmed in the Second
Chapter of the Bhagavad-gita (2.12), wherein the Lord says:
na tv evaham jatu nasam na tvam neme janadhipah
na caiva na bhavisyamah sarve vayam atah param
"Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be."
We existed in the past in different bodies, and after the annihilation
of this body we shall exist in another body. The principle of the soul
is eternal, and it exists in this body or in another body. Even in this
lifetime we experience existence in a child's body, a youth's body, a
man's body and an old body. After the annihilation of the body, we
acquire another body. The Buddhist cult also accepts the philosophy of
transmigration, but the Buddhists do not properly explain the next birth.
There are 8,400,000 species of life, and our next birth may be in any
one of them; therefore this human body is not guaranteed.
According to the Buddhists' fifth principle, Lord Buddha is the only
source for the attainment of knowledge. We cannot accept this, for Lord
Buddha rejected the principles of Vedic knowledge. One must accept a
principle of standard knowledge because one cannot attain the Absolute
Truth simply by intellectual speculation. If everyone is an authority,
or if everyone accepts his own intelligence as the ultimate criterion --
as is presently fashionable -- the scriptures will be interpreted in
many different ways, and everyone will claim that his own philosophy is
supreme. This has become a very great problem, and everyone is
interpreting scripture in his own way and setting up his own basis of
authority. Yata mata tata patha. Now everybody and anybody is trying to
establish his own theory as the ultimate truth. The Buddhists theorize
that annihilation, or nirvana, is the ultimate goal. Annihilation
applies to the body, but the spirit soul transmigrates from one body to
another. If this were not the case, how can so many multifarious bodies
come into existence? If the next birth is a fact, the next bodily form
is also a fact. As soon as we accept a material body, we must accept the
fact that that body will be annihilated and that we will have to accept
another body. If all material bodies are doomed to annihilation, we must
obtain a nonmaterial body, or a spiritual body, if we wish the next
birth to be anything but false. How the spiritual body is attained is
explained by Lord Krsna in the Bhagavad-gita (4.9):
janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities
does not, upon leaving the body, take his birth again in this material
world, but attains My eternal abode, O Arjuna."
This is the highest perfection -- to give up one's material body and not
accept another but to return home, back to Godhead. It is not that
perfection means one's existence becomes void or zero. Existence
continues, but if we positively want to annihilate the material body, we
have to accept a spiritual body; otherwise there can be no eternality
for the soul.
We cannot accept the theory that the Buddhist philosophy is the only way,
for there are so many defects in that philosophy. A perfect philosophy
is one that has no defects, and that is Vedanta philosophy. No one can
point out any defects in Vedanta philosophy, and therefore we can
conclude that Vedanta is the supreme philosophical way of understanding
the truth. According to the Buddhist cult, the Vedas are compiled by
ordinary human beings. If this were the case, they would not be
authoritative. From the Vedic literatures we understand that shortly
after the creation Lord Brahma was instructed in the Vedas. It is not
that the Vedas were created by Brahma, although Brahma is the original
person in the universe. If Brahma did not create the Vedas but he is
acknowledged as the first created being, wherefrom did Vedic knowledge
come to Brahma? Obviously the Vedas did not come from an ordinary person
born in this material world. According to Srimad-Bhagavatam, tene brahma
hrda ya adi-kavaye: [SB 1.1.1] after the creation, the Supreme Person
imparted Vedic knowledge within the heart of Brahma. There was no person
in the beginning of the creation other than Brahma, yet he did not
compile the Vedas; therefore the conclusion is that the Vedas were not
compiled by any created being. Vedic knowledge was given by the Supreme
Personality of Godhead, who created this material world. This is also
accepted by Sankaracarya, although he is not a Vaisnava.
It is stated that mercy is one of the qualities of a Buddhist, but mercy
is a relative thing. We show our mercy to a subordinate or to one who is
suffering more than ourselves. However, if there is a superior person
present, the superior person cannot be the object of our mercy. Rather,
we are objects for the mercy of the superior person. Therefore showing
compassion and mercy is a relative activity. It is not the Absolute
Truth. Apart from this, we also must know what actual mercy is. To give
a sick man something forbidden for him to eat is not mercy. Rather, it
is cruelty. Unless we know what mercy really is, we may create an
undesirable situation. If we wish to show real mercy, we will preach
Krsna consciousness in order to revive the lost consciousness of human
beings, the living entity's original consciousness. Since the Buddhist
philosophy does not admit the existence of the spirit soul, the so-
called mercy of the Buddhists is defective.
Madhya 9.50
TEXT 50
TEXT
bauddhacarya ‘nava prasna' saba uthaila
drdha yukti-tarke prabhu khanda khanda kaila
SYNONYMS
bauddha-acarya -- the teacher of the Buddhist cult; nava prasna -- nine
different types of questions; saba -- all; uthaila -- raised; drdha --
strong; yukti -- argument; tarke -- with logic; prabhu -- Lord Sri
Caitanya Mahaprabhu; khanda khanda kaila -- broke into pieces.
TRANSLATION
The teacher of the Buddhist cult set forth the nine principles, but Sri
Caitanya Mahaprabhu broke them to pieces with His strong logic.
Madhya 9.51
TEXT 51
TEXT
darsanika pandita sabai paila parajaya
loke hasya kare, bauddha paila lajja-bhaya
SYNONYMS
darsanika -- philosophical speculators; pandita -- scholars; sabai --
all of them; paila parajaya -- were defeated; loke -- people in general;
hasya kare -- laugh; bauddha -- the Buddhists; paila -- got; lajja --
shame; bhaya -- fear.
TRANSLATION
All mental speculators and learned scholars were defeated by Sri
Caitanya Mahaprabhu, and when the people began to laugh, the Buddhist
philosophers felt both shame and fear.
PURPORT
These philosophers were all atheists, for they did not believe in the
existence of God. Atheists may be very expert in mental speculation and
may be so-called great philosophers, but they can be defeated by a
Vaisnava firmly situated in his conviction and God consciousness.
Following in the footsteps of Sri Caitanya Mahaprabhu, all the preachers
engaged in the service of ISKCON should be very expert in putting
forward strong arguments and defeating all types of atheists.
Madhya 9.52
TEXT 52
TEXT
prabhuke vaisnava jani' bauddha ghare gela
sakala bauddha mili' tabe kumantrana kaila
SYNONYMS
prabhuke -- Lord Sri Caitanya Mahaprabhu; vaisnava jani' -- knowing to
be a Vaisnava; bauddha -- the Buddhists; ghare gela -- returned home;
sakala bauddha -- all the Buddhists; mili' -- coming together; tabe --
thereafter; ku-mantrana -- plot; kaila -- made.
TRANSLATION
The Buddhists could understand that Lord Sri Caitanya Mahaprabhu was a
Vaisnava, and they returned home very unhappy. Later, however, they
began to plot against the Lord.
Madhya 9.53
TEXT 53
TEXT
apavitra anna eka thalite bhariya
prabhu-age nila ‘maha-prasada' baliya
SYNONYMS
apavitra -- polluted; anna -- food; eka -- one; thalite -- plate;
bhariya -- filling; prabhu-age -- in front of Lord Sri Caitanya
Mahaprabhu; nila -- brought; maha-prasada baliya -- calling it maha-
prasadam.
TRANSLATION
Having made their plot, the Buddhists brought a plate of untouchable
food before Lord Sri Caitanya Mahaprabhu and called it maha-prasadam.
PURPORT
The word apavitra anna refers to food that is unacceptable for a
Vaisnava. In other words, a Vaisnava cannot accept any food offered by
an avaisnava in the name of maha-prasadam. This should be a principle
for all Vaisnavas. When asked, "What is the behavior of a Vaisnava?" Sri
Caitanya Mahaprabhu replied, "A Vaisnava must avoid the company of an
avaisnava [asat]." The word asat refers to an avaisnava, that is, one
who is not a Vaisnava. Asat-sanga-tyaga, -- ei vaisnava-acara (Cc.
Madhya 22.87). A Vaisnava must be very strict in this respect and should
not at all cooperate with an avaisnava. If an avaisnava offers food in
the name of maha-prasadam, it should not be accepted. Such food cannot
be prasadam because an avaisnava cannot offer anything to the Lord.
Sometimes preachers in the Krsna consciousness movement have to accept
food in a home where the householder is an avaisnava; however, if this
food is offered to the Deity, it can be taken. Ordinary food cooked by
an avaisnava should not be accepted by a Vaisnava. Even if an avaisnava
cooks food without fault, he cannot offer it to Lord Visnu, and it
cannot be accepted as maha-prasadam. According to Lord Krsna in the
Bhagavad-gita (9.26):
patram puspam phalam toyam yo me bhaktya prayacchati
tad aham bhakty-upahrtam asnami prayatatmanah
"If one offers Me with love and devotion a leaf, a flower, a fruit or
water, I will accept it."
Krsna can accept anything offered by His devotee with devotion. An
avaisnava may be a vegetarian and a very clean cook, but because he
cannot offer Visnu the food he cooks, it cannot be accepted as maha-
prasadam. It is better that a Vaisnava abandon such food as untouchable.
Madhya 9.54
TEXT 54
TEXT
hena-kale maha-kaya eka paksi aila
thonte kari' anna-saha thali lana gela
SYNONYMS
hena-kale -- at this time; maha-kaya -- having a large body; eka -- one;
paksi -- bird; aila -- appeared there; thonte kari' -- by the beak; anna-
saha -- with food; thali -- the plate; lana -- taking; gela -- went away.
TRANSLATION
When the contaminated food was offered to Sri Caitanya Mahaprabhu, a
very large bird appeared on the spot, picked up the plate in its beak
and flew away.
Madhya 9.55
TEXT 55
TEXT
bauddha-ganera upare anna pade amedhya haiya
bauddhacaryera mathaya thali padila bajiya
SYNONYMS
bauddha-ganera -- all the Buddhists; upare -- upon; anna -- the food;
pade -- began to fall down; amedhya -- untouchable; haiya -- being;
bauddha-acaryera -- of the teacher of the Buddhists; mathaya -- on the
head; thali -- the plate; padila -- fell down; bajiya -- making a great
sound.
TRANSLATION
Indeed, the untouchable food fell upon the Buddhists, and the large bird
dropped the plate on the head of the chief Buddhist teacher. When it
fell on his head, it made a big sound.
Madhya 9.56
TEXT 56
TEXT
terache padila thali, -- matha kati' gela
murcchita hana acarya bhumite padila
SYNONYMS
terache -- at an angle; padila -- fell down; thali -- the plate; matha --
the head; kati' -- cutting; gela -- went; murcchita -- unconscious;
hana -- becoming; acarya -- the teacher; bhumite -- on the ground;
padila -- fell down.
TRANSLATION
The plate was made of metal, and when its edge hit the head of the
teacher, it cut him, and the teacher immediately fell to the ground
unconscious.
Madhya 9.57
TEXT 57
TEXT
hahakara kari' kande saba sisya-gana
sabe asi' prabhu-pade la-ila sarana
SYNONYMS
haha-kara -- a roaring sound; kari' -- making; kande -- cry; saba -- all;
sisya-gana -- disciples; sabe -- all of them; asi' -- coming; prabhu-
pade -- to the lotus feet of Lord Caitanya Mahaprabhu; la-ila -- took;
sarana -- shelter.
TRANSLATION
When the teacher fell unconscious, his Buddhist disciples cried aloud
and ran to the lotus feet of Sri Caitanya Mahaprabhu for shelter.
Madhya 9.58
TEXT 58
TEXT
tumi ta' isvara saksat, ksama aparadha
jiyao amara guru, karaha prasada
SYNONYMS
tumi -- You; ta' -- indeed; isvara -- the Supreme Personality of Godhead;
saksat -- directly; ksama -- please excuse; aparadha -- offense; jiyao -
- bring back to consciousness; amara -- our; guru -- spiritual master;
karaha -- do; prasada -- this mercy.
TRANSLATION
They all prayed to Lord Sri Caitanya Mahaprabhu, addressing Him as the
Supreme Personality of Godhead Himself and saying, "Sir, please excuse
our offense. Please have mercy upon us and bring our spiritual master
back to life."
Madhya 9.59
TEXT 59
TEXT
prabhu kahe, -- sabe kaha ‘krsna' ‘krsna' ‘hari'
guru-karne kaha krsna-nama ucca kari'
SYNONYMS
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; sabe -- all of you;
kaha -- chant; krsna krsna hari -- the holy names of Lord Krsna and Hari;
guru-karne -- near the ear of your spiritual master; kaha -- chant;
krsna-nama -- the holy name of Lord Krsna; ucca kari' -- very loudly.
TRANSLATION
The Lord then replied to the Buddhist disciples, "You should all chant
the names of Krsna and Hari very loudly near the ear of your spiritual
master.
Madhya 9.60
TEXT 60
TEXT
toma-sabara ‘guru' tabe paibe cetana
saba bauddha mili' kare krsna-sankirtana
SYNONYMS
toma-sabara -- all of you; guru -- the spiritual master; tabe -- then;
paibe -- will get; cetana -- consciousness; saba bauddha -- all the
Buddhist disciples; mili' -- coming together; kare -- do; krsna-
sankirtana -- chanting of the Hare Krsna mantra.
TRANSLATION
"By this method your spiritual master will regain his consciousness."
Following Sri Caitanya Mahaprabhu's advice, all the Buddhist disciples
began to chant the holy name of Krsna congregationally.
Madhya 9.61
TEXT 61
TEXT
guru-karne kahe sabe ‘krsna' ‘rama' ‘hari'
cetana pana acarya bale ‘hari' ‘hari'
SYNONYMS
guru-karne -- into the ear of the spiritual master; kahe -- they said;
sabe -- all together; krsna rama hari -- the holy names of the Lord,
namely "Krsna," "Rama" and "Hari"; cetana -- consciousness; pana --
getting; acarya -- the teacher; bale -- chanted; hari hari -- the name
of Lord Hari.
TRANSLATION
When all the disciples chanted the holy names Krsna, Rama and Hari, the
Buddhist teacher regained consciousness and immediately began to chant
the holy name of Lord Hari.
PURPORT
Sri Bhaktisiddhanta Sarasvati Thakura comments that all the Buddhist
disciples were actually initiated by Sri Caitanya Mahaprabhu into the
chanting of the holy name of Krsna, and when they chanted, they actually
became different persons. At that time they were not Buddhists or
atheists but Vaisnavas. Consequently they immediately accepted Sri
Caitanya Mahaprabhu's order. Their original Krsna consciousness was
revived, and they were immediately able to chant Hare Krsna and begin
worshiping the Supreme Lord Visnu.
It is the spiritual master who delivers the disciple from the clutches
of maya by initiating him into the chanting of the Hare Krsna maha-
mantra. In this way a sleeping human being can revive his consciousness
by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama,
Hare Rama, Rama Rama, Hare Hare. In other words, the spiritual master
awakens the sleeping living entity to his original consciousness so that
he can worship Lord Visnu. This is the purpose of diksa, or initiation.
Initiation means receiving the pure knowledge of spiritual consciousness.
One point to note in this regard is that the spiritual master of the
Buddhists did not initiate his disciples. Rather, his disciples were
initiated by Sri Krsna Caitanya Mahaprabhu, and they in turn were able
to initiate their so-called spiritual master. This is the parampara
system. The so-called spiritual master of the Buddhists was actually in
the position of a disciple, and after his disciples were initiated by
Sri Caitanya Mahaprabhu, they acted as his spiritual masters. This was
possible only because the disciples of the Buddhist acarya received the
mercy of Lord Sri Caitanya Mahaprabhu. Unless one is favored by Sri
Caitanya Mahaprabhu in the disciplic succession, one cannot act as a
spiritual master. We should take the instructions of Sri Caitanya
Mahaprabhu, the spiritual master of the whole universe, to understand
how one becomes a spiritual master and a disciple.
Madhya 9.62
TEXT 62
TEXT
krsna bali' acarya prabhure karena vinaya
dekhiya sakala loka ha-ila vismaya
SYNONYMS
krsna bali' -- chanting the holy name of Krsna; acarya -- the so-called
spiritual master of the Buddhists; prabhure -- unto Lord Sri Caitanya
Mahaprabhu; karena -- does; vinaya -- submission; dekhiya -- seeing this;
sakala loka -- all the people; ha-ila -- became; vismaya -- astonished.
TRANSLATION
When the spiritual master of the Buddhists began to chant the holy name
of Krsna and submitted to Lord Sri Caitanya Mahaprabhu, all the people
who were gathered there were astonished.
Madhya 9.63
TEXT 63
TEXT
ei-rupe kautuka kari' sacira nandana
antardhana kaila, keha na paya darsana
SYNONYMS
ei-rupe -- in this way; kautuka kari' -- making fun; sacira nandana --
the son of mother Saci; antardhana kaila -- disappeared; keha -- anyone;
na -- does not; paya -- get; darsana -- audience.
TRANSLATION
Sri Caitanya Mahaprabhu, the son of Sacidevi, then suddenly and
playfully disappeared from everyone's sight, and it was impossible for
anyone to find Him.
Madhya 9.64
TEXT 64
TEXT
mahaprabhu cali' aila tripati-trimalle
catur-bhuja murti dekhi' vyenkatadrye cale
SYNONYMS
mahaprabhu -- Lord Sri Caitanya Mahaprabhu; cali' aila -- arrived by
walking; tripati-trimalle -- at the holy places named Tirupati and
Tirumala; catur-bhuja -- four-handed; murti -- Deity; dekhi' -- seeing;
vyenkata-adrye -- to the holy place Venkata Hill; cale -- began to
proceed.
TRANSLATION
Sri Caitanya Mahaprabhu next arrived at Tirupati and Tirumala, where He
saw a four-handed Deity. Then He proceeded toward Venkata Hill.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura has actually described the
chronological order of Lord Caitanya Mahaprabhu's visit. The Tirupati
temple is sometimes called Tirupatura. It is situated on the northern
side of Arcot in the district of Candragiri. It is a famous holy place
of pilgrimage. In pursuance of His name, Venkatesvara, the four-handed
Lord Visnu, the Deity of Balaji, with His potencies named Sri and Bhu,
is located on Venkata Hill, about eight miles from Tirupati. This
Venkatesvara Deity is in the form of Lord Visnu, and the place where He
is situated is known as Venkata-ksetra. There are many temples in
southern India, but this Balaji temple is especially opulent. A great
fair is held there in the month of Asvina (September-October). There is
a railway station called Tirupati on the Southern Railway. Nimna-
tirupati is located in the valley of Venkata Hill. There are several
temples there also, among which are those of Govindaraja and Lord
Ramacandra.
Madhya 9.65
TEXT 65
TEXT
tripati asiya kaila sri-rama darasana
raghunatha-age kaila pranama stavana
SYNONYMS
tripati asiya -- coming to Tirupati; kaila sri-rama darasana -- visited
the temple of Ramacandra; raghunatha-age -- before Lord Ramacandra;
kaila -- did; pranama -- obeisances; stavana -- offering prayers.
TRANSLATION
After arriving at Tirupati, Lord Sri Caitanya Mahaprabhu visited the
temple of Lord Ramacandra. He offered His prayers and obeisances before
Ramacandra, the descendant of King Raghu.
Madhya 9.66
TEXT 66
sva-prabhave loka-sabara karana vismaya
pana-nrsimhe aila prabhu daya-maya
SYNONYMS
sva-prabhave -- by His own influence; loka-sabara -- of all the people;
karana -- inducing; vismaya -- astonishment; pana-nrsimhe -- to the Lord
named Pana-nrsimha; aila -- came; prabhu -- Lord Sri Caitanya Mahaprabhu;
daya-maya -- the most merciful.
TRANSLATION
Everywhere Sri Caitanya Mahaprabhu went, His influence astonished
everyone. He next arrived at the temple of Pana-nrsimha. The Lord is so
merciful.
PURPORT
Pana-nrsimha, or Panakal-narasimha, is located in the district of
Krishna, in the hills known as Mangalagiri, about seven miles from a
city known as Vijayawada. One must climb six hundred steps to reach the
temple. It is said that when the Lord is offered food with syrup here,
He does not take more than half. Within this temple is a conchshell
presented by the late king of Tanjore, and it is said that this shell
was used by Lord Krsna Himself. During the month of March, a great fair
takes place in this temple.
Madhya 9.67
TEXT 67
TEXT
nrsimhe pranati-stuti premavese kaila
prabhura prabhave loka camatkara haila
SYNONYMS
nrsimhe -- unto Lord Nrsimha; pranati-stuti -- obeisances and prayers;
prema-avese -- in ecstatic love; kaila -- offered; prabhura -- of the
Lord; prabhave -- by the influence; loka -- the people; camatkara haila -
- were astonished.
TRANSLATION
In great ecstatic love, Sri Caitanya Mahaprabhu offered obeisances and
prayers unto Lord Nrsimha. The people were astonished to see Lord
Caitanya's influence.
Madhya 9.68
TEXT 68
TEXT
siva-kanci asiya kaila siva darasana
prabhave ‘vaisnava' kaila saba saiva-gana
SYNONYMS
siva-kanci -- to the holy place named Siva-kanci; asiya -- coming; kaila
-- did; siva darasana -- visiting the temple of Lord Siva; prabhave --
by His influence; vaisnava kaila -- turned into Vaisnavas; saba -- all;
saiva-gana -- the devotees of Lord Siva.
TRANSLATION
Arriving at Siva-kanci, Caitanya Mahaprabhu visited the deity of Lord
Siva. By His influence, He converted all the devotees of Lord Siva into
Vaisnavas.
PURPORT
Siva-kanci is also known as Kancipuram, or the Benares of southern India.
In Siva-kanci there are hundreds of temples containing symbolic
representations of Lord Siva, and one of these temples is said to be
very, very old.
Madhya 9.69
TEXT 69
TEXT
visnu-kanci asi' dekhila laksmi-narayana
pranama kariya kaila bahuta stavana
SYNONYMS
visnu-kanci -- to the holy place named Visnu-kanci; asi' -- coming;
dekhila -- the Lord saw; laksmi-narayana -- the Deity of Lord Narayana
with mother Laksmi, the goddess of fortune; pranama kariya -- after
offering obeisances; kaila -- made; bahuta stavana -- many prayers.
TRANSLATION
The Lord then visited a holy place known as Visnu-kanci. There He saw
Laksmi-Narayana Deities, and He offered His respects and many prayers to
please Them.
PURPORT
Visnu-kanci is situated about five miles away from Kancipuram. It is
here that Lord Varadaraja, another form of Lord Visnu, resides. There is
also a big lake known as Ananta-sarovara.
Madhya 9.70
TEXT 70
TEXT
premavese nrtya-gita bahuta karila
dina-dui rahi' loke ‘krsna-bhakta' kaila
SYNONYMS
prema-avese -- in ecstatic love; nrtya-gita -- dancing and chanting;
bahuta -- much; karila -- performed; dina-dui -- for two days; rahi' --
staying; loke -- the people in general; krsna-bhakta -- devotees of Lord
Krsna; kaila -- made.
TRANSLATION
When Sri Caitanya Mahaprabhu stayed at Visnu-kanci for two days, He
danced and performed kirtana in ecstasy. When all the people saw Him,
they were converted into devotees of Lord Krsna.
Madhya 9.71
TEXT 71
TEXT
trimalaya dekhi' gela trikala-hasti-sthane
mahadeva dekhi' tanre karila praname
SYNONYMS
trimalaya dekhi' -- after seeing Trimalaya; gela -- went; trikala-hasti-
sthane -- to the place named Trikala-hasti; mahadeva -- Lord Siva; dekhi'
-- seeing; tanre -- unto him; karila praname -- offered obeisances.
TRANSLATION
After visiting Trimalaya, Caitanya Mahaprabhu went to see Trikala-hasti.
There He saw Lord Siva and offered him all respects and obeisances.
PURPORT
Trikala-hasti, or Sri Kala-hasti, is situated about twenty-two miles
east of Tirupati. On its western side is a river known as Suvarna-mukhi.
The temple of Trikala-hasti is located on the southern side of the river.
The place is generally known as Sri Kalahasti or Kalahasti and is
famous for its temple of Lord Siva. There he is called Vayu-linga Siva.
Madhya 9.72
TEXT 72
TEXT
paksi-tirtha dekhi' kaila siva darasana
vrddhakola-tirthe tabe karila gamana
SYNONYMS
paksi-tirtha dekhi' -- after visiting the place known as Paksi-tirtha;
kaila -- did; siva darasana -- visiting the temple of Lord Siva;
vrddhakola-tirthe -- to the holy place known as Vrddhakola; tabe -- then;
karila gamana -- went.
TRANSLATION
At Paksi-tirtha, Lord Sri Caitanya Mahaprabhu visited the temple of Lord
Siva. Then He went to the Vrddhakola place of pilgrimage.
PURPORT
Paksi-tirtha, also called Tirukadi-kundam, is located nine miles
southeast of Cimlipat. It has a five-hundred-foot elevation and is
situated in a chain of hills known as Vedagiri or Vedacalam. There is a
temple of Lord Siva there, and the deity is known as Vedagirisvara. Two
birds come there daily to receive food from the temple priest, and it is
claimed that they have been coming since time immemorial.
Madhya 9.73
TEXT 73
TEXT
sveta-varaha dekhi, tanre namaskari'
pitambara-siva-sthane gela gaurahari
SYNONYMS
sveta-varaha -- the white boar incarnation; dekhi -- seeing; tanre --
unto Him; namaskari' -- offering respect; pita-ambara -- dressed with
yellow garments; siva-sthane -- to the temple of Lord Siva; gela -- went;
gaurahari -- Lord Sri Caitanya Mahaprabhu.
TRANSLATION
At Vrddhakola, Lord Sri Caitanya Mahaprabhu visited the temple of Sveta-
varaha, the white boar incarnation. After offering Him respects, the
Lord visited the temple of Lord Siva, wherein the deity is dressed with
yellow garments.
PURPORT
The temple of the white boar incarnation is situated at Vrddhakola, or
Sri Musnam. The temple is made of stone and is located about one mile
south of an oasis known as Balipitham. There is a Deity of the white
boar incarnation, above whose head Sesa Naga serves as an umbrella.
The temple of Lord Siva mentioned here is situated in Pitambara, or
Cidambaram, which lies twenty-six miles south of Cuddalore. The deity of
Lord Siva there is known as Akasalinga. The temple is situated on about
thirty-nine acres of land, and all this land is surrounded by a wall and
by a road that is about sixty feet wide.
Madhya 9.74
TEXT 74
TEXT
siyali bhairavi devi kari' darasana
kaverira tire aila sacira nandana
SYNONYMS
siyali bhairavi -- Siyali-bhairavi; devi -- goddess; kari' darasana --
visiting; kaverira tire -- on the bank of the river Kaveri; aila -- came;
sacira nandana -- the son of mother Saci.
TRANSLATION
After visiting the temple of Siyali-bhairavi [a form of the goddess
Durga], Sri Caitanya Mahaprabhu, the son of mother Saci, went to the
bank of the river Kaveri.
PURPORT
The temple of Siyali-bhairavi is located in the Tanjore district, about
forty-eight miles northeast of Tanjore City. There is a very much
celebrated temple of Lord Siva there and also a very large lake. It is
said that once a small boy who was a devotee of Lord Siva came to that
temple, and the goddess Durga, known as Bhairavi, gave him her breast to
suck. After visiting this temple, Sri Caitanya Mahaprabhu went to the
bank of the river Kaveri (Kolirana) via the district of Tiruchchirapalli.
The Kaveri is mentioned in Srimad-Bhagavatam (11.5.40) as a very pious
river.
Madhya 9.75
TEXT 75
TEXT
go-samaje siva dekhi' aila vedavana
mahadeva dekhi' tanre karila vandana
SYNONYMS
go-samaje -- at the place named Go-samaja; siva dekhi' -- seeing the
deity of Lord Siva; aila vedavana -- He arrived at Vedavana; mahadeva
dekhi' -- seeing Lord Siva; tanre -- unto him; karila vandana -- offered
prayers.
TRANSLATION
The Lord then visited a place known as Go-samaja, where He saw Lord Siva'
s temple. He then arrived at Vedavana, where He saw another deity of
Lord Siva and offered him prayers.
PURPORT
Go-samaja is a place of pilgrimage for the devotees of Lord Siva. It is
very important and is located near Vedavana.
Madhya 9.76
TEXT 76
TEXT
amrtalinga-siva dekhi' vandana karila
saba sivalaye saiva ‘vaisnava' ha-ila
SYNONYMS
amrta-linga-siva -- the Lord Siva deity named Amrta-linga; dekhi' --
seeing; vandana karila -- offered obeisances; saba siva-alaye -- in all
the temples of Lord Siva; saiva -- devotees of Lord Siva; vaisnava ha-
ila -- became devotees of Lord Krsna.
TRANSLATION
Seeing the Siva deity named Amrta-linga, Lord Caitanya Mahaprabhu
offered His obeisances. Thus He visited all the temples of Lord Siva and
converted the devotees of Lord Siva into Vaisnavas.
Madhya 9.77
TEXT 77
TEXT
deva-sthane asi' kaila visnu darasana
sri-vaisnavera sange tahan gosthi anuksana
SYNONYMS
deva-sthane -- to the place known as Devasthana; asi' -- coming; kaila --
did; visnu darasana -- visiting the temple of Lord Visnu; sri-
vaisnavera sange -- with the Vaisnavas in the disciplic succession of
Ramanuja; tahan -- there; gosthi -- discussion; anuksana -- always.
TRANSLATION
At Devasthana, Caitanya Mahaprabhu visited the temple of Lord Visnu, and
there He talked with the Vaisnavas in the disciplic succession of
Ramanujacarya. These Vaisnavas are known as Sri Vaisnavas.
Madhya 9.78
TEXT 78
TEXT
kumbhakarna-kapale dekhi' sarovara
siva-ksetre siva dekhe gauranga-sundara
SYNONYMS
kumbhakarna-kapale -- at Kumbhakarna-kapala; dekhi' -- after seeing;
sarovara -- the lake; siva-ksetre -- at Siva-ksetra; siva -- Lord Siva;
dekhe -- sees; gauranga-sundara -- Lord Sri Caitanya Mahaprabhu.
TRANSLATION
At Kumbhakarna-kapala, Sri Caitanya Mahaprabhu saw a great lake and then
the holy place named Siva-ksetra, where a temple of Lord Siva is located.
PURPORT
Kumbhakarna is the name of the brother of Ravana. At the present moment
the city of Kumbhakarna-kapala is known as Kumbhakonam; it is situated
twenty-four miles northeast of the city of Tanjore. There are twelve
temples of Lord Siva located at Kumbhakonam, as well as four Visnu
temples and one temple of Lord Brahma. Siva-ksetra, within the city of
Tanjore, is situated near a big lake known as Siva-ganga. At this place
is a large temple of Lord Siva known as Brhatisvara-siva-mandira.
Madhya 9.79
TEXT 79
TEXT
papa-nasane visnu kaila darasana
sri-ranga-ksetre tabe karila gamana
SYNONYMS
papa-nasane -- at the place named Papanasana; visnu -- Lord Visnu; kaila
-- did; darasana -- visiting; sri-ranga-ksetre -- to the holy place
named Sri Ranga-ksetra; tabe -- then; karila -- did; gamana -- departure.
TRANSLATION
After visiting the holy place named Siva-ksetra, Caitanya Mahaprabhu
arrived at Papanasana and there saw the temple of Lord Visnu. Then He
finally reached Sri Ranga-ksetra.
PURPORT
There are two holy places known as Papanasana: one is located eight
miles southwest of Kumbhakonam, and the other lies near the river
Tamraparni, in the district of Tirunelveli, twenty miles west of the
city of Tirunelveli (Palamakota).
Sri Ranga-ksetra (Sri Rangam) is a very famous place. It lies in the
district of Tiruchchirapalli, about ten miles west of Kumbhakonam and
near the city of Tiruchchirapalli, on an island in the Kaveri River. The
Sri Rangam temple is the largest in India, and there are seven walls
surrounding it. There are also seven roads leading to Sri
Rangam. The ancient names of these roads are the road of Dharma, the
road of Rajamahendra, the road of Kulasekhara, the road of Alinadana,
the road of Tiruvikrama, the Tirubidi road of Madamadi-gaisa, and the
road of Ada-iyavala-indana. The temple was founded before the reign of
Dharmavarma, who reigned before Rajamahendra. Many celebrated kings like
Kulasekhara and Yamunacarya (Alabandaru) resided in the temple of Sri
Rangam. Yamunacarya, Sri Ramanuja, Sudarsanacarya and others also
supervised this temple.
The incarnation of the goddess of fortune known as Godadevi or Sri Andal
was one of the twelve Alvars, liberated persons known as divya-suris.
She was married to the Deity of Lord Sri Ranganatha, and later she
entered into the body of the Lord. An incarnation of Karmuka named
Tirumanga (also one of the Alvars) acquired some money by stealing and
built the fourth boundary wall of Sri Rangam. It is said that in the
year 289 of the Age of Kali, the Alvar of the name Tondaradippadi was
born. While engaged in devotional service he fell victim to a prostitute,
and Sri Ranganatha, seeing His devotee so degraded, sent one of His
servants with a golden plate to that prostitute. When the golden plate
was discovered missing from the temple, there was a search, and it was
found in the prostitute's house. When the devotee saw Ranganatha's mercy
upon this prostitute, his mistake was rectified. He then prepared the
third boundary wall of the Ranganatha temple and cultivated a tulasi
garden there.
There was also a celebrated disciple of Ramanujacarya's known as Kuresa.
Sri Ramapillai was the son of Kuresa, and his son was Vagvijaya Bhatta,
whose son was Vedavyasa Bhatta, or Sri Sudarsanacarya. When
Sudarsanacarya was an old man, the Muslims attacked the temple of
Ranganatha and killed about twelve hundred Sri Vaisnavas. At that time
the Deity of Ranganatha was transferred to the temple of Tirupati, in
the kingdom of Vijaya-nagara. The governor of Gingee, Goppanarya,
brought Sri Ranganatha from the temple of Tirupati to a place known as
Simha-brahma, where the Lord was situated for three years. In the year
1293 Saka (A.D. 1371) the Deity was reinstalled in the Ranganatha temple.
On the eastern wall of the Ranganatha temple is an inscription written
by Vedanta-desika relating how Ranganatha was returned to the temple.
Madhya 9.80
TEXT 80
TEXT
kaverite snana kari' dekhi' ranganatha
stuti-pranati kari' manila krtartha
SYNONYMS
kaverite -- in the river known as Kaveri; snana kari' -- after bathing;
dekhi' -- visiting; ranga-natha -- the Ranganatha temple; stuti --
prayers; pranati -- obeisances; kari' -- offering; manila -- thought
Himself; krta-artha -- very successful.
TRANSLATION
After bathing in the river Kaveri, Sri Caitanya Mahaprabhu saw the
temple of Ranganatha and offered His ardent prayers and obeisances. Thus
He felt Himself successful.
Madhya 9.81
TEXT 81
TEXT
premavese kaila bahuta gana nartana
dekhi' camatkara haila saba lokera mana
SYNONYMS
prema-avese -- in the ecstasy of love; kaila -- did; bahuta -- various;
gana -- songs; nartana -- dancing; dekhi' -- seeing which; camatkara --
astonished; haila -- were; saba -- all; lokera -- of persons; mana --
minds.
TRANSLATION
In the temple of Ranganatha, Sri Caitanya Mahaprabhu chanted and danced
in ecstatic love of Godhead. Seeing His performance, everyone was struck
with wonder.
Madhya 9.82
TEXT 82
TEXT
sri-vaisnava eka, -- ‘vyenkata bhatta' nama
prabhure nimantrana kaila kariya sammana
SYNONYMS
sri-vaisnava eka -- a devotee belonging to the Ramanuja-sampradaya;
vyenkata bhatta -- Venkata Bhatta; nama -- named; prabhure -- unto Lord
Caitanya Mahaprabhu; nimantrana -- invitation; kaila -- did; kariya --
offering; sammana -- great respect.
TRANSLATION
A Vaisnava known as Venkata Bhatta then invited Sri Caitanya Mahaprabhu
to his home with great respect.
PURPORT
Sri Venkata Bhatta was a Vaisnava brahmana and an inhabitant of Sri
Ranga-ksetra. He belonged to the disciplic succession of Sri
Ramanujacarya. Sri Ranga is one of the places of pilgrimage in the
province of Tamil Nadu. The inhabitants of that province do not retain
the name Venkata. It is therefore supposed that Venkata Bhatta did not
belong to that province, although he may have been residing there for a
very long time. Venkata Bhatta was in a branch of the Ramanuja-
sampradaya known as Vadagalai. He had a brother in the Ramanuja-
sampradaya known as Sripada Prabodhananda Sarasvati. The son of Venkata
Bhatta was later known in the Gaudiya-sampradaya as Gopala Bhatta
Gosvami, and he established the Radharamana temple in Vrndavana. More
information about him may be found in a book known as the Bhakti-
ratnakara, by Narahari Cakravarti.
Madhya 9.83
TEXT 83
TEXT
nija-ghare lana kaila pada-praksalana
sei jala lana kaila sa-vamse bhaksana
SYNONYMS
nija-ghare -- to his own home; lana -- bringing; kaila -- did; pada-
praksalana -- washing of the feet; sei jala -- that water; lana --
taking; kaila -- did; sa-vamse -- with all the family members; bhaksana -
- drinking.
TRANSLATION
Sri Venkata Bhatta took Sri Caitanya Mahaprabhu to his home. After he
washed the Lord's feet, all the members of his family drank the water.
Madhya 9.84
TEXT 84
TEXT
bhiksa karana kichu kaila nivedana
caturmasya asi' prabhu, haila upasanna
SYNONYMS
bhiksa karana -- after offering lunch; kichu -- some; kaila -- did;
nivedana -- submission; caturmasya -- the period of Caturmasya; asi' --
coming; prabhu -- my Lord; haila upasanna -- has already arrived.
TRANSLATION
After offering lunch to the Lord, Venkata Bhatta submitted that the
period of Caturmasya had already arrived.
Madhya 9.85
TEXT 85
TEXT
caturmasye krpa kari' raha mora ghare
krsna-katha kahi' krpaya uddhara' amare
SYNONYMS
caturmasye -- during this period of Caturmasya; krpa kari' -- being
merciful; raha -- please stay; mora ghare -- at my place; krsna-katha --
topics of Lord Krsna; kahi' -- speaking; krpaya -- by Your mercy;
uddhara' amare -- kindly deliver me.
TRANSLATION
Venkata Bhatta said, "Please be merciful to me and stay at my house
during Caturmasya. Speak about Lord Krsna's pastimes and kindly deliver
me by Your mercy."
Madhya 9.86
TEXT 86
TEXT
tanra ghare rahila prabhu krsna-katha-rase
bhatta-sange gonaila sukhe cari mase
SYNONYMS
tanra ghare -- in his home; rahila -- stayed; prabhu -- Lord Sri
Caitanya Mahaprabhu; krsna-katha-rase -- enjoying the transcendental
mellow of discussing Lord Krsna's pastimes; bhatta-sange -- with Venkata
Bhatta; gonaila -- passed; sukhe -- in happiness; cari mase -- four
months.
TRANSLATION
Sri Caitanya Mahaprabhu remained at the house of Venkata Bhatta for four
continuous months. The Lord passed His days in great happiness, enjoying
the transcendental mellow of discussing Lord Krsna's pastimes.
Madhya 9.87
TEXT 87
TEXT
kaverite snana kari' sri-ranga darsana
pratidina premavese karena nartana
SYNONYMS
kaverite -- in the river known as Kaveri; snana kari' -- taking a bath;
sri-ranga darsana -- visiting the temple of Sri Ranga; prati-dina --
every day; prema-avese -- in great happiness; karena -- does perform;
nartana -- dancing.
TRANSLATION
While there, Sri Caitanya Mahaprabhu took His bath in the river Kaveri
and visited the temple of Sri Ranga. Every day the Lord also danced in
ecstasy.
Madhya 9.88
TEXT 88
TEXT
saundaryadi premavesa dekhi, sarva-loka
dekhibare aise, dekhe, khande duhkha-soka
SYNONYMS
saundarya-adi -- the beauty of the body, etc.; prema-avesa -- His
ecstatic love; dekhi -- seeing; sarva-loka -- all men; dekhibare -- to
see; aise -- come there; dekhe -- and see; khande duhkha-soka -- are
relieved from all unhappiness and distress.
TRANSLATION
The beauty of Lord Caitanya's body and His ecstatic love of God were
witnessed by everyone. Many people used to come see Him, and as soon as
they saw Him, all their unhappiness and distress vanished.
Madhya 9.89
TEXT 89
TEXT
laksa laksa loka aila nana-desa haite
sabe krsna-nama kahe prabhuke dekhite
SYNONYMS
laksa laksa -- many hundreds of thousands; loka -- of people; aila --
came there; nana-desa -- different countries; haite -- from; sabe -- all
of them; krsna-nama kahe -- chant the Hare Krsna maha-mantra; prabhuke --
the Lord; dekhite -- seeing.
TRANSLATION
Many hundreds of thousands of people from various countries came to see
the Lord, and after seeing Him they all chanted the Hare Krsna maha-
mantra.
Madhya 9.90
TEXT 90
TEXT
krsna-nama vina keha nahi kahe ara
sabe krsna-bhakta haila, -- loke camatkara
SYNONYMS
krsna-nama vina -- without chanting the Hare Krsna maha-mantra; keha --
anyone; nahi -- does not; kahe -- speak; ara -- anything else; sabe --
all of them; krsna-bhakta -- Lord Krsna's devotees; haila -- became;
loke -- the people; camatkara -- astonished.
TRANSLATION
Indeed, they did not chant anything but the Hare Krsna maha-mantra, and
all of them became Lord Krsna's devotees. Thus the general populace was
astonished.
Madhya 9.91
TEXT 91
TEXT
sri-ranga-ksetre vaise yata vaisnava-brahmana
eka eka dina sabe kaila nimantrana
SYNONYMS
sri-ranga-ksetre -- in Sri Ranga-ksetra; vaise -- residing; yata -- all;
vaisnava-brahmana -- Vaisnava brahmanas; eka eka dina -- every day; sabe
-- all of them; kaila nimantrana -- invited the Lord.
TRANSLATION
All the Vaisnava brahmanas residing in Sri Ranga-ksetra invited the Lord
to their homes. Indeed, He had an invitation every day.
Madhya 9.92
TEXT 92
TEXT
eka eka dine caturmasya purna haila
kataka brahmana bhiksa dite na paila
SYNONYMS
eka eka dine -- day by day; caturmasya -- the period of Caturmasya;
purna haila -- became filled; kataka brahmana -- some of the brahmanas;
bhiksa dite -- to offer Him lunch; na -- did not; paila -- get the
opportunity.
TRANSLATION
Each day the Lord was invited by a different brahmana, but some of the
brahmanas did not get the opportunity to offer Him lunch because the
period of Caturmasya came to an end.
Madhya 9.93
TEXT 93
TEXT
sei ksetre rahe eka vaisnava-brahmana
devalaye asi' kare gita avartana
SYNONYMS
sei ksetre -- in that holy place; rahe -- there was; eka -- one;
vaisnava-brahmana -- a brahmana following the Vaisnava cult; deva-alaye -
- in the temple; asi' -- coming; kare -- does; gita -- of the Bhagavad-
gita; avartana -- recitation.
TRANSLATION
In the holy place of Sri Ranga-ksetra, a brahmana Vaisnava used to visit
the temple daily and recite the entire text of the Bhagavad-gita.
Madhya 9.94
TEXT 94
TEXT
astadasadhyaya pade ananda-avese
asuddha padena, loka kare upahase
SYNONYMS
astadasa-adhyaya -- eighteen chapters; pade -- reads; ananda-avese -- in
great ecstasy; asuddha padena -- could not pronounce the text correctly;
loka -- people in general; kare -- do; upahase -- joking.
TRANSLATION
The brahmana regularly read the eighteen chapters of the Bhagavad-gita
in great transcendental ecstasy, but because he could not pronounce the
words correctly, people used to joke about him.
Madhya 9.95
TEXT 95
TEXT
keha hase, keha ninde, taha nahi mane
avista hana gita pade anandita-mane
SYNONYMS
keha hase -- someone laughs; keha ninde -- someone criticizes; taha --
that; nahi mane -- he does not care for; avista hana -- being in great
ecstasy; gita pade -- reads the Bhagavad-gita; anandita -- in great
happiness; mane -- his mind.
TRANSLATION
Due to his incorrect pronunciation, people sometimes criticized him and
laughed at him, but he did not care. He was full of ecstasy due to
reading the Bhagavad-gita and was personally very happy.
Madhya 9.96
TEXT 96
TEXT
pulakasru, kampa, sveda, -- yavat pathana
dekhi' anandita haila mahaprabhura mana
SYNONYMS
pulaka -- standing of the hairs of the body; asru -- tears; kampa --
trembling; sveda -- perspiration; yavat -- during; pathana -- the
reading of the book; dekhi' -- seeing this; anandita -- very happy;
haila -- became; mahaprabhura -- of Sri Caitanya Mahaprabhu; mana -- the
mind.
TRANSLATION
While reading the book, the brahmana experienced transcendental bodily
transformations. The hairs on his body stood on end, tears welled up in
his eyes, and his body trembled and perspired as he read. Seeing this,
Sri Caitanya Mahaprabhu became very happy.
PURPORT
Although the brahmana could not pronounce the words very well due to
illiteracy, he still experienced ecstatic symptoms while reading the
Bhagavad-gita. Sri Caitanya Mahaprabhu was very pleased to observe these
symptoms, and this indicates that the Supreme Personality of Godhead is
pleased by devotion, not by erudite scholarship. Even though the words
were imperfectly pronounced, Sri Caitanya Mahaprabhu, Lord Krsna Himself,
did not think this very serious. Rather, the Lord was pleased by the
bhava (devotion). In Srimad-Bhagavatam (1.5.11) this is confirmed:
tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso-'nkitani yat
srnvanti gayanti grnanti sadhavah
"On the other hand, that literature which is full of descriptions of the
transcendental glories of the name, fame, forms and pastimes of the
unlimited Supreme Lord is a different creation, full of transcendental
words directed toward bringing about a revolution in the impious lives
of this world's misdirected civilization. Such transcendental
literatures, even though imperfectly composed, are heard, sung and
accepted by purified men who are thoroughly honest."
The purport to this verse may be considered for further information on
this subject.
Madhya 9.97
TEXT 97
TEXT
mahaprabhu puchila tanre, suna, mahasaya
kon artha jani' tomara eta sukha haya
SYNONYMS
mahaprabhu -- Sri Caitanya Mahaprabhu; puchila -- inquired; tanre --
from him; suna -- please hear; maha-asaya -- My dear sir; kon -- what;
artha -- meaning; jani' -- knowing; tomara -- your; eta -- so great;
sukha -- happiness; haya -- is.
TRANSLATION
Sri Caitanya Mahaprabhu asked the brahmana, "My dear sir, why are you in
such ecstatic love? Which portion of the Bhagavad-gita gives you such
transcendental pleasure?"
Madhya 9.98
TEXT 98
TEXT
vipra kahe, -- murkha ami, sabdartha na jani
suddhasuddha gita padi, guru-ajna mani'
SYNONYMS
vipra kahe -- the brahmana replied; murkha ami -- I am illiterate; sabda-
artha -- the meaning of the words; na jani -- I do not know; suddha-
asuddha -- sometimes correct and sometimes not correct; gita -- the
Bhagavad-gita; padi -- I read; guru-ajna -- the order of my spiritual
master; mani' -- accepting.
TRANSLATION
The brahmana replied, "I am illiterate and therefore do not know the
meaning of the words. Sometimes I read the Bhagavad-gita correctly and
sometimes incorrectly, but in any case I am doing this in compliance
with the orders of my spiritual master."
PURPORT
This is a good example of a person who had become so successful that he
was able to capture the attention of Sri Caitanya Mahaprabhu even while
reading the Bhagavad-gita incorrectly. His spiritual activities did not
depend on material things such as correct pronunciation. Rather, his
success depended on strictly following the instructions of his spiritual
master.
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah
[SU yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
"Unto those great souls who have implicit faith in both the Lord and the
spiritual master, all the imports of Vedic knowledge are automatically
revealed." (Svetasvatara Upanisad 6.23)
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
"No one can understand Krsna as He is by the blunt material senses. But
He reveals Himself to the devotees, being pleased with them for their
transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional
service. And when one is in full consciousness of the Supreme Lord by
such devotion, he can enter into the kingdom of God."
These are Vedic instructions. One must have full faith in the words of
the spiritual master and similar faith in the Supreme Personality of
Godhead. Then the real knowledge of atma and Paramatma and the
distinction between matter and spirit will be automatically revealed.
This atma-tattva, or spiritual knowledge, will be revealed within the
core of a devotee's heart because of his having taken shelter of the
lotus feet of a mahajana such as Prahlada Maharaja.6.23]
"Only unto those great souls who have implicit faith in both the Lord
and the spiritual master are all the imports of Vedic knowledge
automatically revealed."(Svetasvatara Up. 6.23)
Actually the meaning of the words of the Bhagavad-gita or Srimad-
Bhagavatam are revealed to one strictly following the orders of the
spiritual master. They are also revealed to one who has equal faith in
the Supreme Personality of Godhead. In other words, being faithful to
both Krsna and the spiritual master is the secret of success in
spiritual life.
Madhya 9.99
TEXT 99
TEXT
arjunera rathe krsna haya rajju-dhara
vasiyache hate totra syamala sundara
SYNONYMS
arjunera -- of Arjuna; rathe -- in the chariot; krsna -- Lord Krsna;
haya -- is; rajju-dhara -- holding the reins; vasiyache -- He was
sitting there; hate -- in the hand; totra -- a bridle; syamala --
blackish; sundara -- very beautiful.
TRANSLATION
The brahmana continued, "Actually I only see Lord Krsna sitting on a
chariot as Arjuna's charioteer. Taking the reins in His hands, He
appears very beautiful and blackish.
Madhya 9.100
TEXT 100
TEXT
arjunere kahitechena hita-upadesa
tanre dekhi' haya mora ananda-avesa
SYNONYMS
arjunere -- unto Arjuna; kahitechena -- He is speaking; hita-upadesa --
good instruction; tanre -- Him; dekhi' -- seeing; haya -- there is; mora
-- my; ananda -- transcendental happiness; avesa -- ecstasy.
TRANSLATION
"While seeing Lord Krsna sitting in a chariot and instructing Arjuna, I
am filled with ecstatic happiness.
Madhya 9.101
TEXT 101
TEXT
yavat padon, tavat pana tanra darasana
ei lagi' gita-patha na chade mora mana
SYNONYMS
yavat -- as long as; padon -- I read; tavat -- so long; pana -- I get;
tanra -- His; darasana -- audience; ei lagi' -- for this reason; gita-
patha -- reading the Bhagavad-gita; na chade -- does not quit; mora mana
-- my mind.
TRANSLATION
"As long as I read the Bhagavad-gita, I simply see the Lord's beautiful
features. It is for this reason that I am reading the Bhagavad-gita, and
my mind cannot be distracted from this."
Madhya 9.102
TEXT 102
TEXT
prabhu kahe, -- gita-pathe tomara-i adhikara
tumi se janaha ei gitara artha-sara
SYNONYMS
prabhu kahe -- the Lord replied; gita-pathe -- in reading the Bhagavad-
gita; tomarai adhikara -- you have the proper authority; tumi -- you; se
-- that; janaha -- know; ei -- this; gitara -- of the Bhagavad-gita;
artha-sara -- the real purport.
TRANSLATION
Sri Caitanya Mahaprabhu told the brahmana, "Indeed, you are an authority
in the reading of the Bhagavad-gita. Whatever you know constitutes the
real purport of the Bhagavad-gita."
PURPORT
According to the sastras: bhaktya bhagavatam grahyam na buddhya na ca
tikaya. One should understand the Bhagavad-gita and Srimad-Bhagavatam by
hearing them from a real devotee. One cannot understand them simply by
erudite scholarship or sharp intelligence. It is
also said:
gitadhita ca yenapi bhakti-bhavena cetasa
veda-sastra-puranani tenadhitani sarvasah
To one who reads the Bhagavad-gita with faith and devotion, the essence
of Vedic knowledge is revealed. And according to the Svetasvatara
Upanisad (6.23):
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah
[SU yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
"Unto those great souls who have implicit faith in both the Lord and the
spiritual master, all the imports of Vedic knowledge are automatically
revealed." (Svetasvatara Upanisad 6.23)
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
"No one can understand Krsna as He is by the blunt material senses. But
He reveals Himself to the devotees, being pleased with them for their
transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional
service. And when one is in full consciousness of the Supreme Lord by
such devotion, he can enter into the kingdom of God."
These are Vedic instructions. One must have full faith in the words of
the spiritual master and similar faith in the Supreme Personality of
Godhead. Then the real knowledge of atma and Paramatma and the
distinction between matter and spirit will be automatically revealed.
This atma-tattva, or spiritual knowledge, will be revealed within the
core of a devotee's heart because of his having taken shelter of the
lotus feet of a mahajana such as Prahlada Maharaja.6.23]
"Only unto those great souls who have implicit faith in both the Lord
and the spiritual master are all the imports of Vedic knowledge
automatically revealed."
All Vedic literatures are to be understood with faith and devotion, not
by mundane scholarship. We have therefore presented Bhagavad-gita As It
Is. There are many so-called scholars and philosophers who read the
Bhagavad-gita in a scholarly way. They simply waste their time and
mislead those who read their commentaries.
Madhya 9.103
TEXT 103
TEXT
eta bali' sei vipre kaila alingana
prabhu-pada dhari' vipra karena rodana
SYNONYMS
eta bali' -- saying this; sei vipre -- that brahmana; kaila alingana --
He embraced; prabhu-pada -- the lotus feet of Lord Sri Caitanya
Mahaprabhu; dhari' -- catching; vipra -- the brahmana; karena -- does;
rodana -- crying.
TRANSLATION
After saying this, Lord Caitanya Mahaprabhu embraced the brahmana, and
the brahmana, catching the lotus feet of the Lord, began to cry.
Madhya 9.104
TEXT 104
TEXT
toma dekhi' taha haite dvi-guna sukha haya
sei krsna tumi, -- hena mora mane laya
SYNONYMS
toma dekhi' -- by seeing You; taha haite -- than the vision of Lord
Krsna; dvi-guna -- twice as much; sukha -- happiness; haya -- there is;
sei krsna -- that Lord Krsna; tumi -- You are; hena -- such; mora -- my;
mane -- in the mind; laya -- takes.
TRANSLATION
The brahmana said, "Upon seeing You, my happiness is doubled. I take it
that You are the same Lord Krsna."
Madhya 9.105
TEXT 105
TEXT
krsna-sphurtye tanra mana hanache nirmala
ataeva prabhura tattva janila sakala
SYNONYMS
krsna-sphurtye -- by revelation of Lord Krsna; tanra -- his; mana --
mind; hanache -- did become; nirmala -- purified; ataeva -- therefore;
prabhura -- of Lord Sri Caitanya Mahaprabhu; tattva -- truth; janila --
could understand; sakala -- all.
TRANSLATION
The mind of the brahmana was purified by the revelation of Lord Krsna,
and therefore he could understand the truth of Sri Caitanya Mahaprabhu
in all details.
Madhya 9.106
TEXT 106
TEXT
tabe mahaprabhu tanre karaila siksana
ei bat kahan na kariha prakasana
SYNONYMS
tabe -- then; mahaprabhu -- Sri Caitanya Mahaprabhu; tanre -- unto the
brahmana; karaila -- made; siksana -- instruction; ei bat -- this
version; kahan -- anywhere; na -- do not; kariha -- do; prakasana --
revelation.
TRANSLATION
Sri Caitanya Mahaprabhu then taught the brahmana very thoroughly and
requested him not to disclose the fact that He was Lord Krsna Himself.
Madhya 9.107
TEXT 107
TEXT
sei vipra mahaprabhura bada bhakta haila
cari masa prabhu-sanga kabhu na chadila
SYNONYMS
sei vipra -- that brahmana; mahaprabhura -- of Sri Caitanya Mahaprabhu;
bada -- big; bhakta -- devotee; haila -- became; cari masa -- for four
months; prabhu-sanga -- association of the Lord; kabhu -- at any time;
na -- did not; chadila -- give up.
TRANSLATION
That brahmana became a great devotee of Sri Caitanya Mahaprabhu, and for
four continuous months he did not give up the Lord's company.
Madhya 9.108
TEXT 108
TEXT
ei-mata bhatta-grhe rahe gauracandra
nirantara bhatta-sange krsna-kathananda
SYNONYMS
ei-mata -- in this way; bhatta-grhe -- in the house of Venkata Bhatta;
rahe -- remained; gauracandra -- Sri Caitanya Mahaprabhu; nirantara --
constantly; bhatta-sange -- with Venkata Bhatta; krsna-katha-ananda --
the transcendental bliss of talking about Krsna.
TRANSLATION
Sri Caitanya Mahaprabhu remained at the house of Venkata Bhatta and
constantly talked with him about Lord Krsna. In this way He was very
happy.
Madhya 9.109
TEXT 109
TEXT
sri-vaisnava' bhatta seve laksmi-narayana
tanra bhakti dekhi' prabhura tusta haila mana
SYNONYMS
sri-vaisnava -- a devotee of the Ramanuja-sampradaya; bhatta -- Venkata
Bhatta; seve -- used to worship; laksmi-narayana -- the Deities of Lord
Narayana and the goddess of fortune, Laksmi; tanra -- his; bhakti --
devotion; dekhi' -- seeing; prabhura -- of Lord Sri Caitanya Mahaprabhu;
tusta -- happy; haila -- became; mana -- the mind.
TRANSLATION
Being a Vaisnava in the Ramanuja-sampradaya, Venkata Bhatta worshiped
the Deities of Laksmi and Narayana. Seeing his pure devotion, Sri
Caitanya Mahaprabhu was very satisfied.
Madhya 9.110
TEXT 110
TEXT
nirantara tanra sange haila sakhya-bhava
hasya-parihase dunhe sakhyera svabhava
SYNONYMS
nirantara -- constantly; tanra sange -- being associated with him; haila
-- there was; sakhya-bhava -- a friendly relationship; hasya -- laughing;
parihase -- joking; dunhe -- both of them; sakhyera -- of fraternity;
svabhava -- nature.
TRANSLATION
Constantly associating with each other, Sri Caitanya Mahaprabhu and
Venkata Bhatta gradually developed a friendly relationship. Indeed,
sometimes they laughed and joked together.
Madhya 9.111
TEXT 111
TEXT
prabhu kahe, -- bhatta, tomara laksmi-thakurani
kanta-vaksah-sthita, pativrata-siromani
SYNONYMS
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; bhatta -- My dear
Bhattacarya; tomara -- your; laksmi-thakurani -- goddess of fortune;
kanta -- of her husband, Narayana; vaksah-sthita -- situated on the
chest; pati-vrata -- chaste woman; siromani -- the topmost.
TRANSLATION
Sri Caitanya Mahaprabhu told the Bhattacarya, "Your worshipable goddess
of fortune, Laksmi, always remains on the chest of Narayana, and she is
certainly the most chaste woman in the creation.
Madhya 9.112
TEXT 112
TEXT
amara thakura krsna -- gopa, go-caraka
sadhvi hana kene cahe tanhara sangama
SYNONYMS
amara thakura -- My worshipable Deity; krsna -- Lord Krsna; gopa --
cowherd; go-caraka -- a tender of cows; sadhvi hana -- being so chaste;
kene -- why; cahe -- wants; tanhara -- His; sangama -- association.
TRANSLATION
"However, my Lord is Lord Sri Krsna, a cowherd boy who is engaged in
tending cows. Why is it that Laksmi, being such a chaste wife, wants to
associate with My Lord?
Madhya 9.113
TEXT 113
TEXT
ei lagi' sukha-bhoga chadi' cira-kala
vrata-niyama kari' tapa karila apara
SYNONYMS
ei lagi' -- for this reason; sukha-bhoga -- the enjoyment of Vaikuntha;
chadi' -- giving up; cira-kala -- for a long time; vrata-niyama -- vows
and regulative principles; kari' -- accepting; tapa -- austerity; karila
apara -- performed unlimitedly.
TRANSLATION
"Just to associate with Krsna, Laksmi abandoned all transcendental
happiness in Vaikuntha and for a long time accepted vows and regulative
principles and performed unlimited austerities."
Madhya 9.114
TEXT 114
TEXT
kasyanubhavo 'sya na deva vidmahe
tavanghri-renu-sparasadhikarah
yad-vanchaya srir lalanacarat tapo
vihaya kaman su-ciram dhrta-vrata
SYNONYMS
kasya -- of what; anubhavah -- a result; asya -- of the serpent (Kaliya);
na -- not; deva -- O Lord; vidmahe -- we know; tava anghri -- of Your
lotus feet; renu -- of the dust; sparasa -- for touching; adhikarah --
qualification; yat -- which; vanchaya -- by desiring; srih -- the
goddess of fortune; lalana -- the topmost woman; acarat -- performed;
tapah -- austerity; vihaya -- giving up; kaman -- all desires; su-ciram -
- for a long time; dhrta -- a law upheld; vrata -- as a vow.
TRANSLATION
Caitanya Mahaprabhu then said, "‘O Lord, we do not know how the serpent
Kaliya attained such an opportunity to be touched by the dust of Your
lotus feet. Even the goddess of fortune, for this end, performed
austerities for centuries, giving up all other desires and observing
austere vows. Indeed, we do not know how the serpent Kaliya got such an
opportunity.'"
PURPORT
This verse from Srimad-Bhagavatam (10.16.36) was spoken by the wives of
the Kaliya serpent.
Madhya 9.115
TEXT 115
TEXT
bhatta kahe, krsna-narayana -- eka-i svarupa
krsnete adhika lila-vaidagdhyadi-rupa
SYNONYMS
bhatta kahe -- Venkata Bhatta said; krsna-narayana -- Krsna and Narayana;
eka-i svarupa -- one and the same; krsnete -- in Lord Krsna; adhika --
more; lila -- pastimes; vaidagdhya-adi-rupa -- sportive nature.
TRANSLATION
Venkata Bhatta then said, "Lord Krsna and Lord Narayana are one and the
same, but the pastimes of Krsna are more relishable due to their
sportive nature.
Madhya 9.116
TEXT 116
TEXT
tara sparse nahi yaya pativrata-dharma
kautuke laksmi cahena krsnera sangama
SYNONYMS
tara sparse -- by the touching of Krsna by Laksmi; nahi -- does not;
yaya -- disappear; pati-vrata-dharma -- the vow of chastity; kautuke --
in great fun; laksmi -- the goddess of fortune; cahena -- wants; krsnera
-- of Lord Krsna; sangama -- association.
TRANSLATION
"Since Krsna and Narayana are the same personality, Laksmi's association
with Krsna does not break her vow of chastity. Rather, it was in great
fun that the goddess of fortune wanted to associate with Lord Krsna."
PURPORT
This is the answer to Lord Sri Caitanya Mahaprabhu's question, and from
this we can understand that Venkata Bhatta knew the truth. He told Sri
Caitanya Mahaprabhu that Narayana is a form of Krsna associated with
transcendental opulence. Although Krsna is two-armed and Narayana four-
armed, there is no difference in the person. They are one and the same.
Narayana is as beautiful as Krsna, but Krsna's pastimes are more
sportive. It is not that the sportive pastimes of Krsna make Him
different from Narayana. Laksmi's desiring to associate with Krsna was
perfectly natural. In other words, it is understandable that a chaste
woman wants to associate with her husband in all his different dresses.
Therefore one should not criticize Laksmi for wanting to associate with
Krsna.
Madhya 9.117
TEXT 117
TEXT
siddhantatas tv abhede 'pi
srisa-krsna-svarupayoh
rasenotkrsyate krsna-
rupam esa rasa-sthitih
SYNONYMS
siddhantatah -- in reality; tu -- but; abhede -- no difference; api --
although; sri-isa -- of the husband of Laksmi, Narayana; krsna -- of
Lord Krsna; svarupayoh -- between the forms; rasena -- by transcendental
mellows; utkrsyate -- is superior; krsna-rupam -- the form of Lord Krsna;
esa -- this; rasa-sthitih -- reservoir of pleasure.
TRANSLATION
Venkata Bhatta continued, "‘According to transcendental realization,
there is no difference between the forms of Narayana and Krsna. Yet in
Krsna there is a special transcendental attraction due to the conjugal
mellow, and consequently He surpasses Narayana. This is the conclusion
of transcendental mellows.'
PURPORT
This verse quoted by Venkata Bhatta is also found in the Bhakti-rasamrta-
sindhu (1.2.59).
Madhya 9.118
TEXT 118
TEXT
krsna-sange pativrata-dharma nahe nasa
adhika labha paiye, ara rasa-vilasa
SYNONYMS
krsna-sange -- in the association of Lord Krsna; pati-vrata -- of
chastity; dharma -- vow; nahe -- is not; nasa -- lost; adhika -- more;
labha -- profit; paiye -- I get; ara -- also; rasa-vilasa -- the
enjoyment in the rasa dance.
TRANSLATION
"The goddess of fortune considered that her vow of chastity would not be
damaged by her relationship with Krsna. Rather, by associating with
Krsna she could enjoy the benefit of the rasa dance."
Madhya 9.119
TEXT 119
TEXT
vinodini laksmira haya krsne abhilasa
ihate ki dosa, kene kara parihasa
SYNONYMS
vinodini -- the enjoyer; laksmira -- of the goddess of fortune; haya --
there is; krsne -- for Lord Krsna; abhilasa -- desire; ihate -- in this;
ki -- what; dosa -- fault; kene -- why; kara -- You do; parihasa --
joking.
TRANSLATION
Venkata Bhatta further explained, "Mother Laksmi, the goddess of fortune,
is also an enjoyer of transcendental bliss; therefore if she wanted to
enjoy herself with Krsna, what fault is there? Why are You joking so
about this?"
Madhya 9.120
TEXT 120
TEXT
prabhu kahe, -- dosa nahi, iha ami jani
rasa na paila laksmi, sastre iha suni
SYNONYMS
prabhu kahe -- the Lord replied; dosa nahi -- there is no fault; iha ami
jani -- this I know; rasa na paila laksmi -- Laksmi, the goddess of
fortune, could not join the rasa dance; sastre iha suni -- we get this
information from revealed scriptures.
TRANSLATION
Lord Caitanya Mahaprabhu replied, "I know that there is no fault on the
part of the goddess of fortune, but still she could not enter into the
rasa dance. We hear this from the revealed scriptures.
Madhya 9.121
TEXT 121
TEXT
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad vraja-sundarinam
SYNONYMS
na -- not; ayam -- this; sriyah -- of the goddess of fortune; ange -- on
the chest; u -- alas; nitanta-rateh -- one who is very intimately
related; prasadah -- the favor; svah -- of the heavenly planets; yositam
-- of women; nalina -- of the lotus flower; gandha -- having the aroma;
rucam -- and bodily luster; kutah -- much less; anyah -- others; rasa-
utsave -- in the festival of the rasa dance; asya -- of Lord Sri Krsna;
bhuja-danda -- by the arms; grhita -- embraced; kantha -- their necks;
labdha-asisam -- who achieved such a blessing; yah -- which; udagat --
became manifest; vraja-sundarinam -- of the beautiful gopis, the
transcendental girls of Vrajabhumi.
TRANSLATION
"‘When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the
gopis were embraced around the neck by the Lord's arms. This
transcendental favor was never bestowed upon the goddess of fortune or
the other consorts in the spiritual world. Nor was such a thing ever
imagined by the most beautiful girls in the heavenly planets, girls
whose bodily luster and aroma exactly resemble the beauty and fragrance
of lotus flowers. And what to speak of worldly women, who may be very,
very beautiful according to material estimation?'
PURPORT
This is a verse from Srimad-Bhagavatam (10.47.60).
Madhya 9.122
TEXT 122
TEXT
laksmi kene na paila, ihara ki karana
tapa kari' kaiche krsna paila sruti-gana
SYNONYMS
laksmi -- the goddess of fortune; kene -- why; na -- did not; paila --
get; ihara -- of this; ki -- what; karana -- cause; tapa kari' --
undergoing severe austerities; aiche -- how; krsna -- Lord Krsna; paila -
- attained; sruti-gana -- Vedic authorities.
TRANSLATION
"But can you tell Me why the goddess of fortune, Laksmi, could not enter
the rasa dance? The authorities of Vedic knowledge could enter the dance
and associate with Krsna.
Madhya 9.123
TEXT 123
TEXT
nibhrta-marun-mano-'ksa-drdha-yoga-yujo hrdi yan-
munaya upasate tad arayo 'pi yayuh smaranat
striya uragendra-bhoga-bhuja-danda-visakta-dhiyo
vayam api te samah samadrso 'nghri-saroja-sudhah
SYNONYMS
nibhrta -- controlled; marut -- the life air; manah -- the mind; aksa --
the senses; drdha -- strong; yoga -- in the mystic yoga process; yujah --
who are engaged; hrdi -- within the heart; yat -- who; munayah -- the
great sages; upasate -- worship; tat -- that; arayah -- the enemies; api
-- also; yayuh -- obtain; smaranat -- from remembering; striyah -- the
gopis; uraga-indra -- of serpents; bhoga -- like the bodies; bhuja --
the arms; danda -- like rods; visakta -- fastened to; dhiyah -- whose
minds; vayam api -- we also; te -- Your; samah -- equal to them; sama-
drsah -- having the same ecstatic emotions; anghri-saroja -- of the
lotus feet; sudhah -- the nectar.
TRANSLATION
"‘Great sages conquer the mind and senses by practicing the mystic yoga
system and controlling the breath. Thus engaging in mystic yoga, they
see the Supersoul within their hearts and ultimately enter into
impersonal Brahman. But even the enemies of the Supreme Personality of
Godhead attain that position simply by thinking of the Supreme Lord.
However, the damsels of Vraja, the gopis, being attracted by the beauty
of Krsna, simply wanted to embrace Him and His arms, which are like
serpents. Thus the gopis ultimately tasted the nectar of the lotus feet
of the Lord. Similarly, we Upanisads can also taste the nectar of His
lotus feet by following in the footsteps of the gopis.'"
PURPORT
This verse is from Srimad-Bhagavatam (10.87.23).
Madhya 9.124
TEXT 124
TEXT
sruti paya, laksmi na paya, ithe ki karana
bhatta kahe, -- iha pravesite nare mora mana
SYNONYMS
sruti paya -- the Vedic authorities got admission; laksmi na paya -- and
the goddess of fortune could not get admission; ithe ki karana -- what
must be the reason for this; bhatta kahe -- Venkata Bhatta replied; iha -
- this; pravesite -- to enter; nare -- is not able; mora -- my; mana --
mind.
TRANSLATION
Having been asked by Caitanya Mahaprabhu why the goddess of fortune
could not enter into the rasa dance whereas the authorities on Vedic
knowledge could, Venkata Bhatta replied, "I cannot enter into the
mysteries of this behavior."
Madhya 9.125
TEXT 125
TEXT
ami jiva, -- ksudra-buddhi, sahaje asthira
isvarera lila -- koti-samudra-gambhira
SYNONYMS
ami jiva -- I am an ordinary living being; ksudra-buddhi -- possessing
limited intelligence; sahaje asthira -- very easily agitated; isvarera
lila -- the pastimes of the Lord; koti-samudra -- as millions of oceans;
gambhira -- as deep.
TRANSLATION
Venkata Bhatta then said, "I am an ordinary human being. Since my
intelligence is very limited and I am easily agitated, my mind cannot
enter within the deep ocean of the pastimes of the Lord.
Madhya 9.126
TEXT 126
TEXT
tumi saksat sei krsna, jana nija-karma
yare janaha, sei jane tomara lila-marma
SYNONYMS
tumi -- You; saksat -- directly; sei -- that; krsna -- the Supreme
Personality of Godhead; jana -- You know; nija-karma -- Your activities;
yare janaha -- and unto whom You make it known; sei -- that person; jane
-- knows; tomara -- Your; lila-marma -- the purport of the pastimes.
TRANSLATION
"You are the Supreme Personality of Godhead, Krsna Himself. You know the
purport of Your activities, and the person whom You enlighten can also
understand Your pastimes."
PURPORT
The Supreme Personality of Godhead Krsna and His pastimes cannot be
understood by blunt material senses. One has to purify the senses by
rendering transcendental loving service unto the Lord. When the Lord is
pleased and reveals Himself, one can understand the transcendental form,
name, qualities and pastimes of the Lord. This is confirmed in the Katha
Upanisad (2.23) and Mundaka Upanisad (3.2.3): yam evaisa vrnute tena
labhyas tasyaisa atma vivrnute tanum svam. "Anyone who is favored by the
Supreme Personality of Godhead can understand His transcendental name,
qualities, form and pastimes."
Madhya 9.127
TEXT 127
TEXT
prabhu kahe, -- krsnera eka svabhava vilaksana
sva-madhurye sarva citta kare akarsana
SYNONYMS
prabhu kahe -- the Lord replied; krsnera -- of Lord Krsna; eka -- one;
svabhava -- characteristic; vilaksana -- special; sva-madhurye -- His
conjugal love; sarva -- all; citta -- hearts; kare -- does; akarsana --
attraction.
TRANSLATION
The Lord replied, "Lord Krsna has a special characteristic: He attracts
everyone's heart by the mellow of His personal conjugal love.
Madhya 9.128
TEXT 128
TEXT
vraja-lokera bhave paiye tanhara carana
tanre isvara kari' nahi jane vraja-jana
SYNONYMS
vraja-lokera -- of the inhabitants of Goloka Vrndavana; bhave -- in the
ecstasy; paiye -- one gets; tanhara -- Lord Krsna's; carana -- lotus
feet; tanre -- unto Him; isvara -- the Supreme Person; kari' --
accepting; nahi -- do not; jane -- know; vraja-jana -- the inhabitants
of Vrajabhumi.
TRANSLATION
"By following in the footsteps of the inhabitants of the planet known as
Vrajaloka or Goloka Vrndavana, one can attain the shelter of the lotus
feet of Sri Krsna. However, in that planet the inhabitants do not know
that Lord Krsna is the Supreme Personality of Godhead.
Madhya 9.129
TEXT 129
TEXT
keha tanre putra-jnane udukhale bandhe
keha sakha-jnane jini' cade tanra kandhe
SYNONYMS
keha -- someone; tanre -- Him; putra-jnane -- by accepting as a son;
udukhale -- to a big mortar; bandhe -- ties; keha -- someone; sakha-
jnane -- by accepting as a friend; jini' -- conquering; cade -- gets up;
tanra -- His; kandhe -- on the shoulder.
TRANSLATION
"There someone may accept Him as a son and sometimes bind Him to a
grinding mortar. Someone else may accept Him as an intimate friend and,
attaining victory over Him, playfully mount His shoulders.
Madhya 9.130
TEXT 130
TEXT
‘vrajendra-nandana' bali' tanre jane vraja-jana
aisvarya-jnane nahi kona sambandha-manana
SYNONYMS
vrajendra-nandana -- the son of Nanda Maharaja, the King of Vrajabhumi;
bali' -- as; tanre -- Him; jane -- know; vraja-jana -- the inhabitants
of Vrajabhumi; aisvarya-jnane -- in opulence; nahi -- there is not; kona
-- any; sambandha -- relationship; manana -- regarding.
TRANSLATION
"The inhabitants of Vrajabhumi know Krsna as the son of Maharaja Nanda,
the King of Vrajabhumi, and they consider that they can have no
relationship with the Lord in the rasa of opulence.
Madhya 9.131
TEXT 131
TEXT
vraja-lokera bhave yei karaye bhajana
sei jana paya vraje vrajendra-nandana
SYNONYMS
vraja-lokera -- of the inhabitants of Vrajabhumi; bhave -- in the
ecstasy; yei -- anyone who; karaye -- does; bhajana -- worship; sei jana
-- that person; paya -- attains; vraje -- in Vraja; vrajendra-nandana --
Lord Krsna, the son of Maharaja Nanda.
TRANSLATION
"One who worships the Lord by following in the footsteps of the
inhabitants of Vrajabhumi attains Him in the transcendental planet of
Vraja, where He is known as the son of Maharaja Nanda."
PURPORT
The inhabitants of Vrajabhumi, or Goloka Vrndavana, know Krsna as the
son of Maharaja Nanda. They do not accept Him as the Supreme Personality
of Godhead, as people in general do. The Lord is the supreme maintainer
of everyone and the chief personality among all personalities. In
Vrajabhumi Krsna is certainly the central point of love, but no one
knows Him there as the Supreme Personality of Godhead. Rather, a person
may know Him as a friend, son, lover or master. In any case, the center
is Krsna. The inhabitants of Vrajabhumi are related to the Lord in
servitude, friendship, parental love and conjugal love. A person engaged
in devotional service may accept any one of these transcendental
relationships, which are known as mellows. When such a person reaches
the perfectional stage, he returns home, back to Krsna, in his pure
spiritual identity.
Madhya 9.132
TEXT 132
TEXT
nayam sukhapo bhagavan
dehinam gopika-sutah
jnaninam catma-bhutanam
yatha bhakti-matam iha
SYNONYMS
na -- not; ayam -- this Lord Sri Krsna; sukha-apah -- easily available;
bhagavan -- the Supreme Personality of Godhead; dehinam -- for
materialistic persons who have accepted the body as the self; gopika-
sutah -- the son of mother Yasoda; jnaninam -- for persons addicted to
mental speculation; ca -- and; atma-bhutanam -- for persons performing
severe austerities and penances; yatha -- as; bhakti-matam -- for
persons engaged in spontaneous devotional service; iha -- in this world.
TRANSLATION
Caitanya Mahaprabhu then quoted, "‘The Supreme Personality of Godhead,
Krsna, the son of mother Yasoda, is accessible to those devotees engaged
in spontaneous loving service, but He is not as easily accessible to
mental speculators, to those striving for self-realization by severe
austerities and penances, or to those who consider the body the same as
the self.'
PURPORT
This verse, also given in Madhya-lila 8.227, is quoted from Srimad-
Bhagavatam (10.9.21).
Madhya 9.133
TEXT 133
TEXT
sruti-gana gopi-ganera anugata hana
vrajesvari-suta bhaje gopi-bhava lana
SYNONYMS
sruti-gana -- the authorities of Vedic hymns; gopi-ganera -- of the
gopis; anugata hana -- following in the footsteps; vrajesvari-suta --
the son of mother Yasoda; bhaje -- worship; gopi-bhava -- the ecstasy of
the gopis; lana -- accepting.
TRANSLATION
"The authorities in the Vedic literature who are known as the sruti-
ganas worshiped Lord Krsna in the ecstasy of the gopis and followed in
their footsteps.
PURPORT
The authorities in the Vedic literature who are known as the sruti-ganas
desired to enter into Lord Sri Krsna's rasa dance; therefore they began
to worship the Lord in the ecstasy of the gopis. In the beginning,
however, they were unsuccessful. When they could not enter the dance
simply by thinking of Krsna in the ecstasy of the gopis, they actually
accepted bodies like those of the gopis. They even took birth in
Vrajabhumi just like the gopis and consequently became engrossed in the
ecstasy of the gopis' love. In this way they were allowed to enter into
the rasa-lila dance of the Lord.
Madhya 9.134
TEXT 134
TEXT
bahyantare gopi-deha vraje yabe paila
sei dehe krsna-sange rasa-krida kaila
SYNONYMS
bahya-antare -- externally and internally; gopi-deha -- the body of a
gopi; vraje -- in Vrajabhumi; yabe -- when; paila -- they got; sei dehe -
- in that body; krsna-sange -- with Krsna; rasa-krida -- pastimes of the
rasa dance; kaila -- performed.
TRANSLATION
"The personified authorities on the Vedic hymns acquired bodies like
those of the gopis and took birth in Vrajabhumi. In those bodies they
were allowed to enter into the Lord's rasa-lila dance.
Madhya 9.135
TEXT 135
TEXT
gopa-jati krsna, gopi -- preyasi tanhara
devi va anya stri krsna na kare angikara
SYNONYMS
gopa-jati -- belonging to the cowherd community; krsna -- Lord Krsna;
gopi -- the damsels of Vrajabhumi, the gopis; preyasi -- dearmost;
tanhara -- His; devi -- the wives of the demigods; va -- or; anya --
other; stri -- women; krsna -- Lord Krsna; na -- does not; kare -- do;
angikara -- acceptance.
TRANSLATION
"Lord Krsna belongs to the cowherd community, and the gopis are the
dearmost lovers of Krsna. Although the wives of the denizens of the
heavenly planets are most opulent within the material world, neither
they nor any other women in the material universe can acquire Krsna's
association.
Madhya 9.136
TEXT 136
TEXT
laksmi cahe sei dehe krsnera sangama
gopika-anuga hana na kaila bhajana
SYNONYMS
laksmi -- the goddess of fortune; cahe -- wants; sei -- that; dehe -- in
the body; krsnera sangama -- the association of Krsna; gopika -- of the
gopis; anuga -- follower; hana -- becoming; na -- did not; kaila --
perform; bhajana -- worship.
TRANSLATION
"The goddess of fortune, Laksmi, wanted to enjoy Krsna and at the same
time retain her spiritual body in the form of Laksmi. However, she did
not follow in the footsteps of the gopis in her worship of Krsna.
Madhya 9.137
TEXT 137
TEXT
anya dehe na paiye rasa-vilasa
ataeva ‘nayam' sloka kahe veda-vyasa
SYNONYMS
anya dehe -- in a body other than those of the gopis; na -- not; paiye --
one gets; rasa-vilasa -- the pastimes of the rasa dance; ataeva --
therefore; nayam -- beginning with the word nayam; sloka -- the Sanskrit
verse; kahe -- says; veda-vyasa -- Dvaipayana Vedavyasa.
TRANSLATION
"Vyasadeva, the supreme authority on Vedic literature, composed the
verse beginning ‘nayam sukhapo bhagavan' because no one can enter into
the rasa-lila dance in any body other than that of a gopi."
PURPORT
This verse confirms a verse of the Bhagavad-gita (9.25):
yanti deva-vrata devan pitrn yanti pitr-vratah
bhutani yanti bhutejya yanti mad-yajino 'pi mam
Lord Krsna said, "Those who worship the demigods will take birth among
the demigods, those who worship the ancestors go to the ancestors, those
who worship ghosts and spirits will take birth among such beings, and
those who worship Me will live with Me."
In the material world, every conditioned soul changes his material body
again and again, but when the spirit soul is purified of all material
coverings, there is no longer a chance of his accepting a material body.
Such a soul then remains in his original, spiritual identity, a state
that is possible to achieve only by understanding Krsna in truth through
the practice of Krsna consciousness. As Krsna says in the Bhagavad-gita (
4.9),
janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities
does not, upon leaving the body, take his birth again in this material
world, but attains My eternal abode, O Arjuna."
Only when one regains his original spiritual body can he enter into the
spiritual kingdom. As far as the rasa-lila pastimes of the Lord are
concerned, it is futile for one who is within the material world to
attempt to imitate the Lord's dances. One has to attain a spiritual body
like that of a gopi to enter into the pastimes of the rasa-lila. In the
nayam sukhapo verse, the devotees are referred to as bhaktimat, that is,
fully engaged in devotional service and devoid of material contamination.
One cannot enter into Krsna's rasa-lila dance simply by artificially
imitating it or artificially thinking oneself a sakhi and dressing up
like one. Krsna's rasa-lila dance is completely spiritual; it has
nothing to do with material contamination. Therefore no one can enter
into this pastime by artificial, material means. That is the instruction
of the nayam sukhapo verse, and it must be strictly understood.
Madhya 9.138
TEXT 138
TEXT
purve bhattera mane eka chila abhimana
‘sri-narayana' hayena svayam-bhagavan
SYNONYMS
purve -- before this; bhattera -- of Venkata Bhatta; mane -- in the mind;
eka -- one; chila -- there was; abhimana -- an impression; sri-narayana
-- the form of the Lord as Narayana; hayena -- is; svayam -- personally;
bhagavan -- the Supreme Personality of Godhead.
TRANSLATION
Before this explanation was given by Sri Caitanya Mahaprabhu, Venkata
Bhatta thought that Sri Narayana was the Supreme Personality of Godhead.
Madhya 9.139
TEXT 139
TEXT
tanhara bhajana sarvopari-kaksa haya
sri-vaisnave'ra bhajana ei sarvopari haya
SYNONYMS
tanhara bhajana -- worship of Narayana; sarva-upari -- topmost; kaksa --
department; haya -- is; sri-vaisnavera -- of the followers of
Ramanujacarya; bhajana -- worship; ei -- this; sarva-upari haya -- is
the topmost.
TRANSLATION
Thinking in this way, Venkata Bhatta believed that worship of Narayana
was the supreme form of worship, superior to all other processes of
devotional service, for it was followed by the Sri Vaisnava disciples of
Ramanujacarya.
Madhya 9.140
TEXT 140
TEXT
ei tanra garva prabhu karite khandana
parihasa-dvare uthaya eteka vacana
SYNONYMS
ei -- this; tanra -- his (Venkata Bhatta's); garva -- pride; prabhu --
Lord Caitanya Mahaprabhu; karite khandana -- to curb; parihasa-dvare --
by joking; uthaya -- raises; eteka -- so many; vacana -- words.
TRANSLATION
Sri Caitanya Mahaprabhu had understood this misconception of Venkata
Bhatta's, and to correct it the Lord talked so much in a joking way.
Madhya 9.141
TEXT 141
TEXT
prabhu kahe, -- bhatta, tumi na kariha samsaya
‘svayam-bhagavan' krsna ei ta' niscaya
SYNONYMS
prabhu kahe -- the Lord said; bhatta -- My dear Venkata Bhatta; tumi --
you; na kariha -- do not do; samsaya -- doubt; svayam-bhagavan -- the
Supreme Personality of Godhead; krsna -- is Lord Krsna; ei ta' niscaya --
this is the conclusion.
TRANSLATION
The Lord then continued, "My dear Venkata Bhatta, please do not continue
doubting. Lord Krsna is the Supreme Personality of Godhead, and this is
the conclusion of the Vedic literatures.
Madhya 9.142
TEXT 142
TEXT
krsnera vilasa-murti -- sri-narayana
ataeva laksmi-adyera hare tenha mana
SYNONYMS
krsnera -- of Lord Krsna; vilasa-murti -- form for enjoyment; sri-
narayana -- Lord Narayana; ataeva -- therefore; laksmi-adyera -- of the
goddess of fortune and her followers; hare -- attracts; tenha -- He (
Lord Narayana); mana -- the mind.
TRANSLATION
"Lord Narayana, the opulent form of Krsna, attracts the minds of the
goddess of fortune and her followers.
Madhya 9.143
TEXT 143
TEXT
ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
SYNONYMS
ete -- these; ca -- and; amsa -- plenary portions; kalah -- parts of
plenary portions; pumsah -- of the purusa-avataras; krsnah -- Lord Krsna;
tu -- but; bhagavan -- the Supreme Personality of Godhead; svayam --
Himself; indra-ari -- the enemies of Lord Indra; vyakulam -- full of;
lokam -- the world; mrdayanti -- make happy; yuge yuge -- at the right
time in each age.
TRANSLATION
"‘All these incarnations of Godhead are either plenary portions or parts
of the plenary portions of the purusa-avataras. But Krsna is the Supreme
Personality of Godhead Himself. In every age He protects the world
through His different features when the world is disturbed by the
enemies of Indra.'
PURPORT
This is a verse from Srimad-Bhagavatam (1.3.28).
Madhya 9.144
TEXT 144
TEXT
narayana haite krsnera asadharana guna
ataeva laksmira krsne trsna anuksana
SYNONYMS
narayana haite -- over and above Narayana; krsnera -- of Lord Krsna;
asadharana guna -- uncommon qualities; ataeva -- therefore; laksmira --
of the goddess of fortune; krsne -- unto Krsna; trsna -- desire;
anuksana -- always.
TRANSLATION
"Because Krsna has four extraordinary qualities not possessed by Lord
Narayana, the goddess of fortune, Laksmi, always desires His company.
PURPORT
Lord Narayana has sixty transcendental qualities. Over and above these,
Krsna has four extraordinary transcendental qualities absent in Lord
Narayana. These four qualities are (1) His wonderful pastimes, which are
compared to an ocean, (2) His association in the circle of the supreme
devotees in conjugal love (the gopis), (3) His playing on the flute,
whose vibration attracts the three worlds, and (4) His extraordinary
beauty, which surpasses the beauty of the three worlds. Lord Krsna's
beauty is unequaled and unsurpassed.
Madhya 9.145
TEXT 145
TEXT
tumi ye padila sloka, se haya pramana
sei sloke aise ‘krsna -- svayam bhagavan'
SYNONYMS
tumi -- you; ye -- which; padila -- have recited; sloka -- verse; se --
that; haya -- is; pramana -- evidence; sei sloke -- in that verse; aise
krsna -- Krsna is; svayam bhagavan -- the Supreme Personality of Godhead.
TRANSLATION
"You have recited the sloka beginning with ‘siddhantatas tv abhede 'pi.'
That very verse is evidence that Krsna is the Supreme Personality of
Godhead.
Madhya 9.146
TEXT 146
TEXT
siddhantatas tv abhede 'pi
srisa-krsna-svarupayoh
rasenotkrsyate krsna-
rupam esa rasa-sthitih
SYNONYMS
siddhantatah -- in reality; tu -- but; abhede -- no difference; api --
although; sri-isa -- of the husband of Laksmi, Narayana; krsna -- of
Lord Krsna; svarupayoh -- between the forms; rasena -- by transcendental
mellows; utkrsyate -- is superior; krsna-rupam -- the form of Lord Krsna;
esa -- this; rasa-sthitih -- the reservoir of pleasure.
TRANSLATION
"‘According to transcendental realization, there is no difference
between the forms of Krsna and Narayana. Yet in Krsna there is a special
transcendental attraction due to the conjugal mellow, and consequently
He surpasses Narayana. This is the conclusion of transcendental mellows.'
PURPORT
This is a verse from the Bhakti-rasamrta-sindhu (1.2.59). Here Srila
Krsnadasa Kaviraja says that Lord Caitanya spoke the verse to Venkata
Bhatta, and earlier he said that Venkata Bhatta spoke it to the Lord.
But since their conversation took place long, long before the Bhakti-
rasamrta-sindhu was composed, the question my be raised as to how either
of them quoted the verse. Srila Bhaktivinoda Thakura explains that this
verse and many others like it were current among devotees long before
the Bhakti-rasamrta-sindhu was composed. Thus devotees would always
quote them and explain their purport in ecstasy.
Madhya 9.147
TEXT 147
TEXT
svayam bhagavan ‘krsna' hare laksmira mana
gopikara mana harite nare ‘narayana'
SYNONYMS
svayam bhagavan -- the Supreme Personality of Godhead; krsna -- is Lord
Krsna; hare -- attracts; laksmira -- of the goddess of fortune; mana --
the mind; gopikara -- of the gopis; mana -- the minds; harite -- to
attract; nare -- is not able; narayana -- Lord Narayana.
TRANSLATION
"The Supreme Personality of Godhead, Krsna, attracts the mind of the
goddess of fortune, but Lord Narayana cannot attract the minds of the
gopis. This proves the superexcellence of Krsna.
Madhya 9.148
TEXT 148
TEXT
narayanera ka katha, sri-krsna apane
gopikare hasya karaite haya ‘narayane'
SYNONYMS
narayanera -- of Lord Narayana; ka katha -- what to speak; sri-krsna --
Lord Sri Krsna; apane -- Himself; gopikare -- the gopis; hasya karaite --
to make them jubilant; haya -- becomes; narayane -- in the form of
Narayana.
TRANSLATION
"To say nothing of Lord Narayana personally, Lord Krsna Himself appeared
as Narayana just to play a joke on the gopis.
Madhya 9.149
TEXT 149
TEXT
‘catur-bhuja-murti' dekhaya gopi-ganera age
sei ‘krsne' gopikara nahe anurage
SYNONYMS
catur-bhuja-murti -- four-handed form; dekhaya -- exhibits; gopi-ganera -
- of the gopis; age -- in front; sei krsne -- unto that Krsna; gopikara -
- of the gopis; nahe -- not; anurage -- attraction.
TRANSLATION
"Although Krsna assumed the four-armed form of Narayana, He could not
attract the serious attention of the gopis in ecstatic love.
Madhya 9.150
TEXT 150
TEXT
gopinam pasupendra-nandana-juso bhavasya kas tam krti
vijnatum ksamate duruha-padavi-sancarinah prakriyam
aviskurvati vaisnavim api tanum tasmin bhujair jisnubhir
yasam hanta caturbhir adbhuta-rucim ragodayah kuncati
SYNONYMS
gopinam -- of the gopis; pasupa-indra-nandana-jusah -- of the service of
the son of Vraja's King, Maharaja Nanda; bhavasya -- ecstatic; kah --
what; tam -- that; krti -- learned man; vijnatum -- to understand;
ksamate -- is able; duruha -- very difficult to understand; padavi --
the position; sancarinah -- which provokes; prakriyam -- activity;
aviskurvati -- He manifests; vaisnavim -- of Visnu; api -- certainly;
tanum -- the body; tasmin -- in that; bhujaih -- with arms; jisnubhih --
very beautiful; yasam -- of whom (the gopis); hanta -- alas; caturbhih --
four; adbhuta -- wonderfully; rucim -- beautiful; raga-udayah -- the
evoking of ecstatic feelings; kuncati -- cripples.
TRANSLATION
"‘Once Lord Sri Krsna playfully manifested Himself as Narayana, with
four victorious hands and a very beautiful form. When the gopis saw this
exalted form, however, their ecstatic feelings were crippled. A learned
scholar, therefore, cannot understand the gopis' ecstatic feelings,
which are firmly fixed upon the original form of Lord Krsna as the son
of Nanda Maharaja. The wonderful feelings of the gopis in ecstatic
parama-rasa with Krsna constitute the greatest mystery in spiritual life.
'"
PURPORT
This is a verse spoken by Narada Muni in the Lalita-madhava-nataka (6.14)
, a drama written by Srila Rupa Gosvami.
Madhya 9.151
TEXT 151
TEXT
eta kahi' prabhu tanra garva curna kariya
tanre sukha dite kahe siddhanta phiraiya
SYNONYMS
eta kahi' -- saying this; prabhu -- Lord Sri Caitanya Mahaprabhu; tanra -
- his (of Venkata Bhatta); garva -- pride; curna kariya -- smashing into
pieces; tanre -- unto him; sukha dite -- to give happiness; kahe -- says;
siddhanta phiraiya -- turning the whole conversation.
TRANSLATION
In this way Lord Sri Caitanya Mahaprabhu deflated the pride of Venkata
Bhatta, but just to make him happy again, He spoke as follows.
Madhya 9.152
TEXT 152
TEXT
duhkha na bhaviha, bhatta, kailun parihasa
sastra-siddhanta suna, yate vaisnava-visvasa
SYNONYMS
duhkha -- unhappiness; na -- do not; bhaviha -- bear; bhatta -- My dear
Venkata Bhatta; kailun parihasa -- I was simply making a joke; sastra-
siddhanta -- the conclusion of the revealed scriptures; suna -- hear;
yate -- in which; vaisnava-visvasa -- the faith of the Vaisnavas.
TRANSLATION
The Lord pacified Venkata Bhatta by saying, "Actually whatever I have
said is by way of jest. Now you can hear from Me the conclusion of the
sastras, in which every Vaisnava devotee has firm faith.
Madhya 9.153
TEXT 153
TEXT
krsna-narayana, yaiche eka-i svarupa
gopi-laksmi-bheda nahi haya eka-rupa
SYNONYMS
krsna-narayana -- Lord Krsna and Lord Narayana; yaiche -- as; eka-i --
one; svarupa -- form; gopi -- the gopis; laksmi -- the goddess of
fortune; bheda -- difference; nahi -- there is not; haya -- there is;
eka-rupa -- one form.
TRANSLATION
"There is no difference between Lord Krsna and Lord Narayana, for They
are of the same form. Similarly, there is no difference between the
gopis and the goddess of fortune, for they also are of the same form.
Madhya 9.154
TEXT 154
TEXT
gopi-dvare laksmi kare krsna-sangasvada
isvaratve bheda manile haya aparadha
SYNONYMS
gopi-dvare -- through the gopis; laksmi -- the goddess of fortune; kare -
- does; krsna-sanga-asvada -- tasting the sweetness of the association
of Lord Krsna; isvaratve -- in the Supreme Personality of Godhead; bheda
-- difference; manile -- if one considers; haya -- there is; aparadha --
offense.
TRANSLATION
"The goddess of fortune enjoys the association of Krsna through the
gopis. One should not differentiate between the forms of the Lord, for
such a conception is offensive.
Madhya 9.155
TEXT 155
TEXT
eka isvara -- bhaktera dhyana-anurupa
eka-i vigrahe kare nanakara rupa
SYNONYMS
eka isvara -- the Lord is one; bhaktera -- of the devotees; dhyana --
meditation; anurupa -- according to; eka-i -- one; vigrahe -- in form;
kare -- exhibits; nana-akara -- different; rupa -- forms.
TRANSLATION
"There is no difference between the transcendental forms of the Lord.
Different forms are manifested due to different attachments of different
devotees. Actually the Lord is one, but He appears in different forms
just to satisfy His devotees.
PURPORT
In the Brahma-samhita (5.33) it is stated:
advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
The Lord is advaita, without differentiation. There is no difference
between the forms of Krsna, Rama, Narayana and Visnu. All of Them are
one. Sometimes foolish people ask whether when we chant "Rama" in the
Hare Krsna mantra we refer to Lord Ramacandra or Lord Balarama. If a
devotee says that the name Rama in the Hare Krsna maha-mantra refers to
Balarama, a foolish person may become angry because to him the name Rama
refers to Lord Ramacandra. Actually there is no difference between
Balarama and Lord Rama. It does not matter whether one refers to
Balarama or to Lord Ramacandra when chanting Hare Rama, for there is no
difference between Them. However, it is offensive to think that Balarama
is superior to Lord Ramacandra or vice versa. Neophyte devotees do not
understand this sastric conclusion, and consequently they unnecessarily
create an offensive situation. In text 154 Sri Caitanya Mahaprabhu
clarified this in a very lucid way: isvaratve bheda manile haya aparadha.
"It is offensive for one to differentiate between the forms of the Lord.
" On the other hand, one should not think that the forms of the Lord are
the same as the forms of the demigods. This is certainly offensive, as
confirmed by the Vaisnava-tantra:
yas tu narayanam devam brahma-rudradi-daivataih
samatvenaiva vikseta sa pasandi bhaved dhruvam
[Cc. Madhya 18.116]
"A pasandi is one who considers the great demigods such as Lord Brahma
and Lord Siva equal to the Supreme Personality of Godhead, Narayana." (
Hari-bhakti-vilasa 7.117)
The conclusion is that we should neither differentiate between the forms
of the Lord nor equate the forms of the Lord with the forms of demigods
or human beings. For instance, sometimes foolish sannyasis, thinking the
body of the Lord to be material, equate daridra-narayana with Narayana,
and this is certainly offensive. Unless one is instructed by a bona fide
spiritual master, he cannot perfectly understand these different forms.
The Brahma-samhita confirms, vedesu durlabham adurlabham atma-bhaktau [
Bs. 5.33]. One cannot understand the differences between the forms of
the Lord simply by academic study or by reading Vedic literature. One
must learn from a realized devotee. Only then can one learn how to
distinguish between one form of the Lord and another. The conclusion is
that there is no difference between the forms of the Lord, but there is
a difference between His forms and those of the demigods.
Madhya 9.156
TEXT 156
TEXT
manir yatha vibhagena
nila-pitadibhir yutah
rupa-bhedam avapnoti
dhyana-bhedat tathacyutah
SYNONYMS
manih -- jewel, specifically the jewel known as vaidurya; yatha -- as;
vibhagena -- separately; nila -- blue; pita -- yellow; adibhih -- and
with other colors; yutah -- joined; rupa-bhedam -- difference of form;
avapnoti -- gets; dhyana-bhedat -- by different types of meditation;
tatha -- similarly; acyutah -- the infallible Supreme Personality of
Godhead.
TRANSLATION
"‘When the jewel known as vaidurya touches various other materials, it
appears to be separated into different colors, and consequently its
forms also appear different. Similarly, according to the meditational
ecstasy of the devotee, the Lord, who is known as Acyuta ["the
infallible one"], appears in different forms, although He is essentially
one.'"
PURPORT
This is a verse quoted from Sri Narada-pancaratra.
Madhya 9.157
TEXT 157
TEXT
bhatta kahe, -- kahan ami jiva pamara
kahan tumi sei krsna, -- saksat isvara
SYNONYMS
bhatta kahe -- Venkata Bhatta said; kahan -- whereas; ami -- I; jiva --
an ordinary living being; pamara -- fallen; kahan -- whereas; tumi --
You; sei krsna -- the same Supreme Personality of Godhead, Krsna; saksat
isvara -- directly the Lord.
TRANSLATION
Venkata Bhatta then said, "I am an ordinary fallen living entity, but
You are Krsna, the Supreme Personality of Godhead Himself.
Madhya 9.158
TEXT 158
TEXT
agadha isvara-lila kichui na jani
tumi yei kaha, sei satya kari' mani
SYNONYMS
agadha -- unfathomable; isvara-lila -- pastimes of the Lord; kichui --
anything; na jani -- I do not know; tumi -- You; yei -- whatever; kaha --
say; sei satya -- that is right; kari' mani -- I accept.
TRANSLATION
"The transcendental pastimes of the Lord are unfathomable, and I do not
know anything about them. Whatever You say I accept as the truth.
PURPORT
This is the way to understand the truth about the Supreme Personality of
Godhead. After hearing the Bhagavad-gita, Arjuna said very much the same
thing:
sarvam etad rtam manye yan mam vadasi kesava
na hi te bhagavan vyaktim vidur deva na danavah
"O Krsna, I totally accept as truth all that You have told me. Neither
the demigods nor the demons, O Lord, can understand Your personality." (
Bg. 10.14)
It is not possible to understand the truth about the pastimes of the
Lord simply by using our own logic, argument and academic education. We
must receive bona fide information from the Supreme Personality of
Godhead, just as Arjuna received information when Krsna spoke the
Bhagavad-gita. We have to accept the Bhagavad-gita or any other Vedic
literature in good faith. These Vedic literatures are the only source of
knowledge about the Lord. We must understand that we cannot comprehend
the Absolute Truth by the speculative process.
Madhya 9.159
TEXT 159
TEXT
more purna krpa kaila laksmi-narayana
tanra krpaya painu tomara carana-darasana
SYNONYMS
more -- unto me; purna -- complete; krpa -- mercy; kaila -- did; laksmi-
narayana -- the Deity of mother goddess of fortune and Narayana; tanra
krpaya -- by Their mercy; painu -- I have gotten; tomara -- Your; carana-
darasana -- vision of the lotus feet.
TRANSLATION
"I have been engaged in the service of Laksmi-Narayana, and it is due to
Their mercy that I have been able to see Your lotus feet.
Madhya 9.160
TEXT 160
TEXT
krpa kari' kahile more krsnera mahima
yanra rupa-gunaisvaryera keha na paya sima
SYNONYMS
krpa kari' -- showing causeless mercy; kahile -- You have spoken; more --
unto me; krsnera -- of Lord Krsna; mahima -- the glories; yanra --
whose; rupa-guna-aisvaryera -- of forms, qualities and opulence; keha --
anyone; na -- not; paya -- gets; sima -- the limit.
TRANSLATION
"Out of Your causeless mercy You have told me of the glories of Lord
Krsna. No one can reach the end of the opulence, qualities and forms of
the Lord.
Madhya 9.161
TEXT 161
TEXT
ebe se janinu krsna-bhakti sarvopari
krtartha karile, more kahile krpa kari'
SYNONYMS
ebe -- now; se -- that; janinu -- I understand; krsna-bhakti --
devotional service to Lord Krsna; sarva-upari -- above all; krta-artha --
successful; karile -- You have made; more -- unto me; kahile -- You
have spoken; krpa kari' -- by Your causeless mercy.
TRANSLATION
"I can now understand that devotional service unto Lord Krsna is the
supreme form of worship. Out of Your causeless mercy You have made my
life successful simply by explaining the facts."
Madhya 9.162
TEXT 162
TEXT
eta bali' bhatta padila prabhura carane
krpa kari' prabhu tanre kaila alingane
SYNONYMS
eta bali' -- saying this; bhatta -- Venkata Bhatta; padila -- fell down;
prabhura carane -- at the lotus feet of the Lord; krpa kari' -- showing
him mercy; prabhu -- Lord Sri Caitanya Mahaprabhu; tanre -- unto him;
kaila -- did; alingane -- embracing.
TRANSLATION
After saying this, Venkata Bhatta fell down before the lotus feet of the
Lord, and the Lord, out of His causeless mercy, embraced him.
Madhya 9.163
TEXT 163
TEXT
caturmasya purna haila, bhatta-ajna lana
daksina calila prabhu sri-ranga dekhiya
SYNONYMS
caturmasya -- the period of Caturmasya; purna haila -- became completed;
bhatta-ajna lana -- taking permission from Venkata Bhatta; daksina --
south; calila -- proceeded; prabhu -- Sri Caitanya Mahaprabhu; sri-ranga
dekhiya -- visiting Sri Ranga.
TRANSLATION
When the period of Caturmasya was completed, Sri Caitanya Mahaprabhu
took permission to leave from Venkata Bhatta, and after visiting Sri
Ranga, He proceeded further toward southern India.
Madhya 9.164
TEXT 164
TEXT
sangete calila bhatta, na yaya bhavane
tanre vidaya dila prabhu aneka yatane
SYNONYMS
sangete -- along with Him; calila -- began to go; bhatta -- Venkata
Bhatta; na yaya bhavane -- does not return to his home; tanre -- unto
him; vidaya dila -- gave farewell; prabhu -- Sri Caitanya Mahaprabhu;
aneka yatane -- with great endeavor.
TRANSLATION
Venkata Bhatta did not want to return home but also wanted to go with
the Lord. It was with great endeavor that Sri Caitanya Mahaprabhu bade
him farewell.
Madhya 9.165
TEXT 165
TEXT
prabhura viyoge bhatta haila acetana
ei ranga-lila kare sacira nandana
SYNONYMS
prabhura viyoge -- on account of separation from Sri Caitanya Mahaprabhu;
bhatta -- Venkata Bhatta; haila -- became; acetana -- unconscious; ei --
this; ranga-lila -- pastime at Sri Ranga-ksetra; kare -- does; sacira
nandana -- the son of mother Saci.
TRANSLATION
When He did so, Venkata Bhatta fell down unconscious. Such are the
pastimes of Lord Sri Caitanya Mahaprabhu, the son of mother Saci, at Sri
Ranga-ksetra.
Madhya 9.166
TEXT 166
TEXT
rsabha-parvate cali' aila gaurahari
narayana dekhila tanha nati-stuti kari'
SYNONYMS
rsabha-parvate -- to the Rsabha Hill; cali' -- walking; aila -- arrived;
gaurahari -- Lord Sri Caitanya Mahaprabhu; narayana -- the Deity of Lord
Narayana; dekhila -- saw; tanha -- there; nati-stuti kari' -- offering
obeisances and prayers.
TRANSLATION
When the Lord arrived at Rsabha Hill, He saw the temple of Lord Narayana
and offered obeisances and various prayers.
PURPORT
Rsabha Hill (Anagada-malaya-parvata) lies twelve miles north of Madurai
City, in the district of Madurai, in southern Tamil Nadu. It is one of
the mountains known as the Kutakacalas. Nearby Rsabha Hill is the forest
where Lord Rsabhadeva burned Himself to ashes.
Madhya 9.167
TEXT 167
TEXT
paramananda-puri tahan rahe catur-masa
suni' mahaprabhu gela puri-gosanira pasa
SYNONYMS
paramananda-puri -- Paramananda Puri; tahan -- there; rahe -- remained;
catur-masa -- four months; suni' -- hearing; mahaprabhu -- Sri Caitanya
Mahaprabhu; gela -- went; puri -- Paramananda Puri; gosanira -- the
spiritual master; pasa -- near.
TRANSLATION
Paramananda Puri had stayed at Rsabha Hill during the four months of the
rainy season, and when Sri Caitanya Mahaprabhu heard this, He
immediately went to see him.
Madhya 9.168
TEXT 168
TEXT
puri-gosanira prabhu kaila carana vandana
preme puri gosani tanre kaila alingana
SYNONYMS
puri-gosanira -- of Paramananda Puri; prabhu -- Sri Caitanya Mahaprabhu;
kaila -- did; carana vandana -- worship of the lotus feet; preme -- in
ecstasy; puri gosani -- Paramananda Puri; tanre -- unto Him; kaila --
did; alingana -- embracing.
TRANSLATION
Upon meeting Paramananda Puri, Sri Caitanya Mahaprabhu offered him all
respects, touching his lotus feet, and Paramananda Puri embraced the
Lord in ecstasy.
Madhya 9.169
TEXT 169
TEXT
tina-dina preme donhe krsna-katha-range
sei vipra-ghare donhe rahe eka-sange
SYNONYMS
tina-dina -- three days; preme -- in ecstasy; donhe -- both; krsna-katha
-- discussing topics of Krsna; range -- in jubilation; sei vipra-ghare --
in the home of a brahmana; donhe -- both of them; rahe -- stayed; eka-
sange -- together.
TRANSLATION
Sri Caitanya Mahaprabhu stayed with Paramananda Puri in the brahmana's
house where he was residing. The two of them passed three days there
discussing topics of Krsna.
Madhya 9.170
TEXT 170
TEXT
puri-gosani bale, -- ami yaba purusottame
purusottama dekhi' gaude yaba ganga-snane
SYNONYMS
puri-gosani -- Paramananda Puri; bale -- said; ami -- I; yaba -- shall
go; purusottame -- to Jagannatha Puri; purusottama dekhi' -- after
visiting Jagannatha Puri; gaude yaba -- I shall go to Bengal; ganga-
snane -- for bathing in the Ganges.
TRANSLATION
Paramananda Puri informed Sri Caitanya Mahaprabhu that he was going to
see Purusottama at Jagannatha Puri. After seeing Lord Jagannatha there,
he would go to Bengal to bathe in the Ganges.
Madhya 9.171
TEXT 171
TEXT
prabhu kahe, -- tumi punah aisa nilacale
ami setubandha haite asiba alpa-kale
SYNONYMS
prabhu kahe -- the Lord said; tumi -- you; punah -- again; aisa -- come;
nilacale -- to Jagannatha Puri; ami -- I; setubandha haite -- from
Ramesvara; asiba -- shall return; alpa-kale -- very soon.
TRANSLATION
Sri Caitanya Mahaprabhu then told him, "Please return to Jagannatha Puri,
for I will return there very soon from Ramesvara [Setubandha].
Madhya 9.172
TEXT 172
TEXT
tomara nikate rahi, -- hena vancha haya
nilacale asibe more hana sadaya
SYNONYMS
tomara nikate -- with you; rahi -- I may stay; hena -- such; vancha haya
-- is My desire; nilacale -- to Jagannatha Puri; asibe -- please come;
more -- unto Me; hana -- being; sa-daya -- merciful.
TRANSLATION
"It is My desire to stay with you, and therefore if you would return to
Jagannatha Puri, you would show great mercy to Me."
Madhya 9.173
TEXT 173
TEXT
eta bali' tanra thani ei ajna lana
daksine calila prabhu harasita hana
SYNONYMS
eta bali' -- saying this; tanra thani -- from him; ei ajna lana --
taking permission; daksine calila -- departed for southern India; prabhu
-- Lord Sri Caitanya Mahaprabhu; harasita hana -- being very pleased.
TRANSLATION
After talking in this way with Paramananda Puri, the Lord took his
permission to leave and, very pleased, departed for southern India.
Madhya 9.174
TEXT 174
TEXT
paramananda puri tabe calila nilacale
mahaprabhu cali cali aila sri-saile
SYNONYMS
paramananda puri -- Paramananda Puri; tabe -- then; calila nilacale --
departed for Jagannatha Puri; mahaprabhu -- Sri Caitanya Mahaprabhu;
cali cali -- walking; aila -- came; sri-saile -- to Sri Saila.
TRANSLATION
Thus Paramananda Puri started for Jagannatha Puri, and Sri Caitanya
Mahaprabhu began walking toward Sri Saila.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura remarks, "Which Sri Saila is
being indicated by Krsnadasa Kaviraja Gosvami is not clearly understood.
There is no temple of Mallikarjuna in this area because the Sri Saila
located in the district of Dharwad cannot possibly be there. That Sri
Saila is on the southern side of Belgaum, and the Siva temple of
Mallikarjuna is located there. (Refer to text 15 of this chapter.) It is
said that on that hill Lord Siva lived with Devi. Also, Lord Brahma
lived there with all the demigods."
Madhya 9.175
TEXT 175
TEXT
siva-durga rahe tahan brahmanera vese
mahaprabhu dekhi' donhara ha-ila ullase
SYNONYMS
siva-durga -- Lord Siva and his wife, Durga; rahe tahan -- stayed there;
brahmanera vese -- in the dress of brahmanas; mahaprabhu dekhi' --
seeing Sri Caitanya Mahaprabhu; donhara -- of both of them; ha-ila --
there was; ullase -- great pleasure.
TRANSLATION
In Sri Saila Lord Siva and his wife Durga lived in the dress of
brahmanas, and when they saw Sri Caitanya Mahaprabhu, they became very
pleased.
Madhya 9.176
TEXT 176
TEXT
tina dina bhiksa dila kari' nimantrana
nibhrte vasi' gupta-varta kahe dui jana
SYNONYMS
tina dina -- for three days; bhiksa dila -- offered alms; kari'
nimantrana -- inviting Him; nibhrte -- in a solitary place; vasi' --
sitting together; gupta-varta -- confidential talks; kahe -- speak; dui
jana -- both of them.
TRANSLATION
Lord Siva, dressed like a brahmana, gave alms to Sri Caitanya Mahaprabhu
and invited Him to spend three days in a solitary place. Sitting there
together, they talked very confidentially.
Madhya 9.177
TEXT 177
TEXT
tanra sange mahaprabhu kari istagosthi
tanra ajna lana aila puri kamakosthi
SYNONYMS
tanra sange -- with him; mahaprabhu -- Sri Caitanya Mahaprabhu; kari
ista-gosthi -- discussing spiritual subject matter; tanra -- his; ajna --
order; lana -- taking; aila -- came; puri kamakosthi -- to Kamakosthi-
puri.
TRANSLATION
After talking with Lord Siva, Sri Caitanya Mahaprabhu took his
permission to leave and went to Kamakosthi-puri.
Madhya 9.178
TEXT 178
TEXT
daksina-mathura aila kamakosthi haite
tahan dekha haila eka brahmana-sahite
SYNONYMS
daksina-mathura -- at southern Mathura; aila -- arrived; kamakosthi
haite -- from Kamakosthi; tahan -- there; dekha haila -- He met; eka --
one; brahmana-sahite -- with a brahmana.
TRANSLATION
When Sri Caitanya Mahaprabhu arrived at southern Mathura from Kamakosthi,
He met a brahmana.
PURPORT
Southern Mathura, presently known as Madurai, is situated on the banks
of the Bhagai River. This place of pilgrimage is specifically meant for
the devotees of Lord Siva; therefore it is called Saiva-ksetra, that is,
the place where Lord Siva is worshiped. In this area there are mountains
and forests. There are also two Siva temples, one known as Ramesvara and
the other known as Sundaresvara. There is also a temple to Devi called
the Minaksi-devi temple, which displays very great architectural
craftsmanship. It was built under the supervision of the kings of the
Pandya Dynasty, and when the Muslims attacked this temple, as well as
the temple of Sundaresvara, great damage was done. In the Christian year
1372, a king named Kampanna Udaiyara reigned on the throne of Madurai.
Long ago, Emperor Kulasekhara ruled this area, and during his reign he
established a colony of brahmanas. A well-known king named Anantaguna
Pandya is an eleventh-generation descendant of Emperor Kulasekhara.
Madhya 9.179
TEXT 179
TEXT
sei vipra mahaprabhuke kaila nimantrana
rama-bhakta sei vipra -- virakta mahajana
SYNONYMS
sei vipra -- that brahmana; mahaprabhuke -- unto Lord Sri Caitanya
Mahaprabhu; kaila -- did; nimantrana -- invitation; rama-bhakta --
devotee of Lord Ramacandra; sei -- that; vipra -- brahmana; virakta --
very much detached; mahajana -- a great devotee and authority.
TRANSLATION
The brahmana who met Sri Caitanya Mahaprabhu invited the Lord to his
home. This brahmana was a great devotee and an authority on Lord Sri
Ramacandra. He was always detached from material activities.
Madhya 9.180
TEXT 180
TEXT
krtamalaya snana kari' aila tanra ghare
bhiksa ki dibena vipra, -- paka nahi kare
SYNONYMS
krtamalaya -- in the Krtamala River; snana kari' -- bathing; aila --
came; tanra -- of the brahmana; ghare -- to the home; bhiksa -- offering
of alms; ki dibena -- what shall give; vipra -- the brahmana; paka --
cooking; nahi kare -- did not do.
TRANSLATION
After bathing in the river Krtamala, Sri Caitanya Mahaprabhu went to the
brahmana's house to take lunch, but He saw that the food was unprepared
because the brahmana had not cooked it.
Madhya 9.181
TEXT 181
TEXT
mahaprabhu kahe tanre, -- suna mahasaya
madhyahna haila, kene paka nahi haya
SYNONYMS
mahaprabhu kahe -- Sri Caitanya Mahaprabhu said; tanre -- unto him; suna
mahasaya -- please hear, My dear sir; madhya-ahna haila -- it is already
noon; kene -- why; paka nahi haya -- you did not cook.
TRANSLATION
Seeing this, Sri Caitanya Mahaprabhu said, "My dear sir, please tell Me
why you have not cooked. It is already noon."
Madhya 9.182
TEXT 182
TEXT
vipra kahe, -- prabhu, mora aranye vasati
pakera samagri vane na mile samprati
SYNONYMS
vipra kahe -- the brahmana replied; prabhu -- O Lord; mora -- my; aranye
-- in the forest; vasati -- residence; pakera samagri -- the ingredients
for cooking; vane -- in the forest; na mile -- are not available;
samprati -- at this time.
TRANSLATION
The brahmana replied, "My dear Lord, we are living in the forest. For
the time being we cannot get all the ingredients for cooking.
Madhya 9.183
TEXT 183
TEXT
vanya saka-phala-mula anibe laksmana
tabe sita karibena paka-prayojana
SYNONYMS
vanya -- of the forest; saka -- vegetables; phala-mula -- fruits and
roots; anibe -- will bring; laksmana -- Laksmana; tabe -- that time;
sita -- mother Sita; karibena -- will do; paka-prayojana -- the
necessary cooking.
TRANSLATION
"When Laksmana brings all the vegetables, fruits and roots from the
forest, Sita will do the necessary cooking."
Madhya 9.184
TEXT 184
TEXT
tanra upasana suni' prabhu tusta haila
aste-vyaste sei vipra randhana karila
SYNONYMS
tanra -- his; upasana -- method of worship; suni' -- hearing; prabhu --
Lord Sri Caitanya Mahaprabhu; tusta haila -- was very pleased; aste-
vyaste -- with great haste; sei -- that; vipra -- brahmana; randhana
karila -- began to cook.
TRANSLATION
Sri Caitanya Mahaprabhu was very satisfied to hear about the brahmana's
method of worship. Finally the brahmana hastily made arrangements for
cooking.
Madhya 9.185
TEXT 185
TEXT
prabhu bhiksa kaila dinera trtiya-prahare
nirvinna sei vipra upavasa kare
SYNONYMS
prabhu -- Lord Caitanya Mahaprabhu; bhiksa kaila -- took His luncheon;
dinera -- of the day; trtiya-prahare -- at about three o'clock; nirvinna
-- sorrowful; sei -- that; vipra -- brahmana; upavasa kare -- fasted.
TRANSLATION
Sri Caitanya Mahaprabhu took His lunch at about three o'clock, but the
brahmana, being very sorrowful, fasted.
Madhya 9.186
TEXT 186
TEXT
prabhu kahe, -- vipra kanhe kara upavasa
kene eta duhkha, kene karaha hutasa
SYNONYMS
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; vipra -- My dear
brahmana; kanhe -- why; kara upavasa -- you are fasting; kene -- why;
eta -- so much; duhkha -- unhappiness; kene -- why; karaha hutasa -- you
express so much worry.
TRANSLATION
While the brahmana was fasting, Sri Caitanya Mahaprabhu asked him, "Why
are you fasting? Why are you so unhappy? Why are you so worried?"
Madhya 9.187
TEXT 187
TEXT
vipra kahe,-jivane mora nahi prayojana
agni-jale pravesiya chadiba jivana
SYNONYMS
vipra kahe -- the brahmana said; jivane mora -- for my life; nahi --
there is not; prayojana -- necessity; agni -- in fire; jale -- in water;
pravesiya -- entering; chadiba -- I shall give up; jivana -- life.
TRANSLATION
The brahmana replied, "I have no reason to live. I shall give up my life
by entering either fire or water.
Madhya 9.188
TEXT 188
TEXT
jagan-mata maha-laksmi sita-thakurani
raksase sparsila tanre, -- iha kane suni
SYNONYMS
jagat-mata -- the mother of the universe; maha-laksmi -- the supreme
goddess of fortune; sita-thakurani -- mother Sita; raksase -- the demon
Ravana; sparsila -- touched; tanre -- her; iha -- this; kane suni -- I
have heard.
TRANSLATION
"My dear Sir, mother Sita is the mother of the universe and the supreme
goddess of fortune. She has been touched by the demon Ravana, and I am
troubled upon hearing this news.
Madhya 9.189
TEXT 189
TEXT
e sarira dharibare kabhu na yuyaya
ei duhkhe jvale deha, prana nahi yaya
SYNONYMS
e sarira -- this body; dharibare -- to keep; kabhu -- ever; na -- not;
yuyaya -- deserve; ei duhkhe -- in this unhappiness; jvale deha -- my
body is burning; prana -- my life; nahi yaya -- does not go away.
TRANSLATION
"Sir, due to my unhappiness I cannot continue living. Although my body
is burning, my life is not leaving."
Madhya 9.190
TEXT 190
TEXT
prabhu kahe, -- e bhavana na kariha ara
pandita hana kene na karaha vicara
SYNONYMS
prabhu kahe -- the Lord said; e bhavana -- this kind of thinking; na --
do not; kariha -- do; ara -- anymore; pandita hana -- being a learned
pandita; kena -- why; na karaha -- you do not make; vicara --
consideration.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "Please do not think this way any
longer. You are a learned pandita. Why don't you consider the case?"
Madhya 9.191
TEXT 191
TEXT
isvara-preyasi sita-cid-ananda-murti
prakrta-indriyera tanre dekhite nahi sakti
SYNONYMS
isvara-preyasi -- the dearmost wife of the Lord; sita -- mother Sita;
cit-ananda-murti -- spiritual blissful form; prakrta -- material;
indriyera -- of the senses; tanre -- her; dekhite -- to see; nahi --
there is not; sakti -- power.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "Sitadevi, the dearmost wife of the
Supreme Lord Ramacandra, certainly has a spiritual form full of bliss.
No one can see her with material eyes, for no materialist has such power.
Madhya 9.192
TEXT 192
TEXT
sparsibara karya achuka, na paya darsana
sitara akrti-maya harila ravana
SYNONYMS
sparsibara -- to touch; karya -- business; achuka -- let it be; na --
does not; paya -- get; darsana -- sight; sitara -- of mother Sita; akrti-
maya -- the form made of maya; harila -- took away; ravana -- the demon
Ravana.
TRANSLATION
"To say nothing of touching mother Sita, a person with material senses
cannot even see her. When Ravana kidnapped her, he kidnapped only her
material, illusory form.
Madhya 9.193
TEXT 193
TEXT
ravana asitei sita antardhana kaila
ravanera age maya-sita pathaila
SYNONYMS
ravana -- the demon Ravana; asitei -- as soon as he arrived; sita --
mother Sita; antardhana kaila -- disappeared; ravanera age -- before the
demon Ravana; maya-sita -- illusory, material form of Sita; pathaila --
sent.
TRANSLATION
"As soon as Ravana arrived before Sita, she disappeared. Then just to
cheat Ravana she sent an illusory, material form.
Madhya 9.194
TEXT 194
TEXT
aprakrta vastu nahe prakrta-gocara
veda-puranete ei kahe nirantara
SYNONYMS
aprakrta -- spiritual; vastu -- substance; nahe -- not; prakrta -- of
matter; gocara -- within the jurisdiction; veda-puranete -- the Vedas
and the Puranas; ei -- this; kahe -- say; nirantara -- always.
TRANSLATION
"Spiritual substance is never within the jurisdiction of the material
conception. This is always the verdict of the Vedas and Puranas."
PURPORT
As stated in the Katha Upanisad (2.3.9, 12):
na sandrse tisthati rupam asya
na caksusa pasyati kascanainam
hrda manisa manasabhiklpto
ya etad vidur amrtas te bhavanti
naiva vaca na manasa praptum sakyo na caksusa
"Spirit is not within the jurisdiction of material eyes, words or mind."
Similarly, Srimad-Bhagavatam (10.84.13) states:
yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
"A human being who identifies his body made of three elements with his
self, who considers the by-products of his body to be his kinsmen, who
considers the land of his birth worshipable, and who goes to a place of
pilgrimage simply to take a bath rather than to meet men of
transcendental knowledge there is to be considered like an ass or a cow."
These are some Vedic statements about spiritual substance. Spiritual
substance cannot be seen by the unintelligent, because they do not have
the eyes or the mentality to see the spirit soul. Consequently they
think that there is no such thing as spirit. But the followers of the
Vedic injunctions take their information from Vedic statements, such as
the verses from the Katha Upanisad and Srimad-Bhagavatam quoted above..
Madhya 9.195
TEXT 195
TEXT
visvasa karaha tumi amara vacane
punarapi ku-bhavana na kariha mane
SYNONYMS
visvasa karaha -- believe; tumi -- you; amara -- My; vacane -- in the
words; punarapi -- again; ku-bhavana -- misconception; na kariha -- do
not do; mane -- in the mind.
TRANSLATION
Sri Caitanya Mahaprabhu then assured the brahmana, "Have faith in My
words and do not burden your mind any longer with this misconception."
PURPORT
This is the process of spiritual understanding. Acintya khalu ye bhava
na tams tarkena yojayet: "We should not try to understand things beyond
our material conception by argument and counterargument." Maha-jano yena
gatah sa panthah: "We have to follow in the footsteps of great
authorities coming down in the parampara system." If we approach a bona
fide acarya and keep faith in his words, spiritual realization will be
easy.
Madhya 9.196
TEXT 196
TEXT
prabhura vacane viprera ha-ila visvasa
bhojana karila, haila jivanera asa
SYNONYMS
prabhura vacane -- in the words of Lord Sri Caitanya Mahaprabhu; viprera
-- of the brahmana; ha-ila -- was; visvasa -- faith; bhojana karila --
he took his lunch; haila -- there was; jivanera -- for living; asa --
hope.
TRANSLATION
Although the brahmana was fasting, he had faith in the words of Sri
Caitanya Mahaprabhu and accepted food. In this way his life was saved.
Madhya 9.197
TEXT 197
TEXT
tanre asvasiya prabhu karila gamana
krtamalaya snana kari aila durvasana
SYNONYMS
tanre asvasiya -- assuring him; prabhu -- Sri Caitanya Mahaprabhu;
karila gamana -- departed; krtamalaya -- in the river known as Krtamala;
snana kari -- bathing; aila -- came; durvasana -- to Durvasana.
TRANSLATION
After thus assuring the brahmana, Sri Caitanya Mahaprabhu proceeded
further into southern India and finally arrived at Durvasana, where He
bathed in the river Krtamala.
PURPORT
Presently the Krtamala River is known as the river Bhagai or Vaigai.
This river has three tributaries, named Suruli, Varaha-nadi and Battilla-
gundu. The river Krtamala is also mentioned in Srimad-Bhagavatam (11.5.
39) by the sage Karabhajana.
Madhya 9.198
TEXT 198
TEXT
durvasane raghunathe kaila darasana
mahendra-saile parasuramera kaila vandana
SYNONYMS
durvasane -- at Durvasana; raghunathe -- Lord Ramacandra; kaila darasana
-- Sri Caitanya Mahaprabhu visited; mahendra-saile -- on Mahendra-saila;
parasu-ramera -- to Lord Parasurama; kaila vandana -- offered prayers.
TRANSLATION
At Durvasana Sri Caitanya Mahaprabhu visited the temple of Lord
Ramacandra, and on the hill known as Mahendra-saila He saw Lord
Parasurama.
PURPORT
In Durvasana, or Darbhasayana (now known as Tiruppullani), which is
seven miles east of Ramnad, there is a temple of Lord Ramacandra. The
hill known as Mahendra-saila is near Tirunelveli, and at the end of this
hill is a city known as Tiruchendur. West of Mahendra-saila is the
territory of Tribankura. There is mention of Mahendra-saila in the
Ramayana.
Madhya 9.199
TEXT 199
TEXT
setubandhe asi' kaila dhanus-tirthe snana
ramesvara dekhi' tahan karila visrama
SYNONYMS
setubandhe asi' -- coming to Setubandha; kaila -- did; dhanuh-tirthe
snana -- bathing at the holy place known as Dhanus-tirtha; ramesvara
dekhi' -- visiting the holy place Ramesvara; tahan -- there; karila
visrama -- took rest.
TRANSLATION
Sri Caitanya Mahaprabhu then went to Setubandha [Ramesvara], where He
took His bath at the place called Dhanus-tirtha. From there He visited
the Ramesvara temple and then took rest.
PURPORT
The path from Mandapam through the ocean to the island known as Pambam
consists partly of sand and partly of water. The island of Pambam is
about seventeen miles long and six miles wide. On this island, four
miles north of Pambam Harbor, is Setubandha, where the temple of
Ramesvara is located. This is a temple of Lord Siva, and the name
Ramesvara indicates that he is a great personality whose worshipable
Deity is Lord Rama. Thus the Lord Siva found in the temple of Ramesvara
is a great devotee of Lord Ramacandra. It is said, devi-pattanam arabhya
gaccheyuh setu-bandhanam: "After visiting the temple of the goddess
Durga, one should go to the temple of Ramesvara."
In this area there are twenty-four different holy places, one of which
is Dhanus-tirtha, located about twelve miles southeast of Ramesvara. It
is near the last station of the South Indian Railway, a station called
Ramnad. It is said that here, on the request of Ravana's younger brother
Vibhisana, Lord Ramacandra destroyed the bridge to Lanka with His bow
while returning to His capital. It is also said that one who visits
Dhanus-tirtha is liberated from the cycle of birth and death, and that
one who bathes there gets all the fruitive results of performing the
yajna known as Agnistoma.
Madhya 9.200
TEXT 200
TEXT
vipra-sabhaya sune tanha kurma-purana
tara madhye aila pativrata-upakhyana
SYNONYMS
vipra-sabhaya -- among the assembly of brahmanas; sune -- hears; tanha --
there; kurma-purana -- the Kurma Purana; tara madhye -- within that
book; aila -- there was; pati-vrata -- of the chaste woman; upakhyana --
narration.
TRANSLATION
There, among the brahmanas, Sri Caitanya Mahaprabhu listened to the
Kurma Purana, wherein is mentioned the chaste woman's narration.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura remarks that only two khandas of
the Kurma Purana are now available, namely the Purva-khanda and Uttara-
khanda. Sometimes it is said that the Kurma Purana contains six thousand
verses, but according to Srimad-Bhagavatam the original Kurma Purana
contains seventeen thousand verses. It is considered the fifteenth of
the the eighteen Maha-puranas.
Madhya 9.201
TEXT 201
TEXT
pativrata-siromani janaka-nandini
jagatera mata sita -- ramera grhini
SYNONYMS
pati-vrata -- chaste woman; siromani -- the topmost; janaka-nandini --
is the daughter of King Janaka; jagatera -- of all the three worlds;
mata -- the mother; sita -- Sita; ramera -- of Lord Ramacandra; grhini --
wife.
TRANSLATION
Srimati Sitadevi is the mother of the three worlds and the wife of Lord
Ramacandra. Among chaste women she is supreme, and she is the daughter
of King Janaka.
Madhya 9.202
TEXT 202
TEXT
ravana dekhiya sita laila agnira sarana
ravana haite agni kaila sitake avarana
SYNONYMS
ravana dekhiya -- after seeing Ravana; sita -- mother Sita; laila --
took; agnira -- of fire; sarana -- shelter; ravana -- Ravana; haite --
from; agni -- fire; kaila -- did; sitake -- unto mother Sita; avarana --
covering.
TRANSLATION
When Ravana came to kidnap mother Sita and she saw him, she took shelter
of the fire-god, Agni. The fire-god covered the body of mother Sita, and
in this way she was protected from the hands of Ravana.
Madhya 9.203
TEXT 203
TEXT
‘maya-sita' ravana nila, sunila akhyane
suni' mahaprabhu haila anandita mane
SYNONYMS
maya-sita -- false, illusory Sita; ravana -- the demon Ravana; nila --
took; sunila -- heard; akhyane -- in the narration of the Kurma Purana;
suni' -- hearing this; mahaprabhu -- Lord Sri Caitanya Mahaprabhu; haila
-- became; anandita -- very happy; mane -- within the mind.
TRANSLATION
Upon hearing from the Kurma Purana how Ravana had kidnapped a false form
of mother Sita, Sri Caitanya Mahaprabhu became very satisfied.
Madhya 9.204
TEXT 204
TEXT
sita lana rakhilena parvatira sthane
‘maya-sita' diya agni vancila ravane
SYNONYMS
sita lana -- taking away mother Sita; rakhilena -- kept; parvatira
sthane -- with mother Parvati, or goddess Durga; maya-sita -- the false,
illusory form of Sita; diya -- delivering; agni -- fire-god; vancila --
cheated; ravane -- the demon Ravana.
TRANSLATION
The fire-god, Agni, took away the real Sita and brought her to the place
of Parvati, goddess Durga. An illusory form of mother Sita was then
delivered to Ravana, and in this way Ravana was cheated.
Madhya 9.205
TEXT 205
TEXT
raghunatha asi' yabe ravane marila
agni-pariksa dite yabe sitare anila
SYNONYMS
raghunatha -- Lord Ramacandra; asi' -- coming; yabe -- when; ravane --
Ravana; marila -- killed; agni-pariksa -- test by fire; dite -- to give;
yabe -- when; sitare -- Sita; anila -- brought.
TRANSLATION
After Ravana was killed by Lord Ramacandra, Sitadevi was brought before
the fire and tested.
Madhya 9.206
TEXT 206
TEXT
tabe maya-sita agni kari antardhana
satya-sita ani' dila rama-vidyamana
SYNONYMS
tabe -- at that time; maya-sita -- the illusory form of Sita; agni --
the fire-god; kari -- doing; antardhana -- disappearing; satya-sita --
real Sita; ani' -- bringing; dila -- delivered; rama -- of Ramacandra;
vidyamana -- in the presence.
TRANSLATION
When the illusory Sita was brought before the fire by Lord Ramacandra,
the fire-god made the illusory form disappear and delivered the real
Sita to Lord Ramacandra.
Madhya 9.207
TEXT 207
TEXT
sunina prabhura anandita haila mana
ramadasa-viprera katha ha-ila smarana
SYNONYMS
sunina -- hearing; prabhura -- of Sri Caitanya Mahaprabhu; anandita --
very pleased; haila -- became; mana -- the mind; ramadasa-viprera -- of
the brahmana known as Ramadasa; katha -- words; ha-ila smarana -- He
remembered.
TRANSLATION
When Sri Caitanya Mahaprabhu heard this story, He was very pleased, and
He remembered the words of Ramadasa Vipra.
Madhya 9.208
TEXT 208
TEXT
e-saba siddhanta suni' prabhura ananda haila
brahmanera sthane magi' sei patra nila
SYNONYMS
e-saba siddhanta -- all these conclusive statements; suni' -- hearing;
prabhura -- of Lord Sri Caitanya Mahaprabhu; ananda -- happiness; haila -
- there was; brahmanera sthane -- from the brahmanas; magi' -- asking;
sei -- those; patra -- leaves; nila -- took.
TRANSLATION
Indeed, when Sri Caitanya Mahaprabhu heard these conclusive statements
from the Kurma Purana, He felt great happiness. After asking the
brahmanas' permission, He took possession of the manuscript leaves of
the Kurma Purana.
Madhya 9.209
TEXT 209
TEXT
nutana patra lekhana pustake deoyaila
pratiti lagi' puratana patra magi' nila
SYNONYMS
nutana -- new; patra -- leaves; lekhana -- getting written; pustake --
the book; deoyaila -- He gave; pratiti lagi' -- for direct evidence;
puratana -- the old; patra -- leaves; magi' -- requesting; nila -- He
took.
TRANSLATION
Since the Kurma Purana was very old, the manuscript was also very old.
Sri Caitanya Mahaprabhu took possession of the original leaves in order
to have direct evidence. The text was copied onto new leaves in order
that the Purana be replaced.
Madhya 9.210
TEXT 210
TEXT
patra lana punah daksina-mathura aila
ramadasa vipre sei patra ani dila
SYNONYMS
patra lana -- taking those leaves; punah -- again; daksina-mathura -- to
southern Mathura; aila -- came; ramadasa vipre -- unto the brahmana
known as Ramadasa; sei patra -- those leaves; ani -- bringing back; dila
-- delivered.
TRANSLATION
Sri Caitanya Mahaprabhu returned to southern Mathura [Madurai] and
delivered the original manuscript of the Kurma Purana to Ramadasa Vipra.
Madhya 9.211–212
TEXTS 211–212
TEXT
sitayaradhito vahnis
chaya-sitam ajijanat
tam jahara dasa-grivah
sita vahni-puram gata
pariksa-samaye vahnim
chaya-sita vivesa sa
vahnih sitam samaniya
tat-purastad aninayat
SYNONYMS
sitaya -- by mother Sita; aradhitah -- being called for; vahnih -- the
fire-god; chaya-sitam -- the illusory form of mother Sita; ajijanat --
created; tam -- her; jahara -- kidnapped; dasa-grivah -- the ten-faced
Ravana; sita -- mother Sita; vahni-puram -- to the abode of the fire-god;
gata -- departed; pariksa-samaye -- at the time of testing; vahnim --
the fire; chaya-sita -- the illusory form of Sita; vivesa -- entered; sa
-- she; vahnih -- the fire-god; sitam -- the original mother Sita;
samaniya -- bringing back; tat-purastat -- in His presence; aninayat --
brought back.
TRANSLATION
"When he was petitioned by mother Sita, the fire-god, Agni, brought
forth an illusory form of Sita, and Ravana, who had ten heads, kidnapped
the false Sita. The original Sita then went to the abode of the fire-god.
When Lord Ramacandra tested the body of Sita, it was the false,
illusory Sita that entered the fire. At that time the fire-god brought
the original Sita from his abode and delivered her to Lord Ramacandra."
PURPORT
These two verses are taken from the Kurma Purana.
Madhya 9.213
TEXT 213
TEXT
patra pana viprera haila anandita mana
prabhura carane dhari' karaye krandana
SYNONYMS
patra pana -- getting the leaves; viprera -- of the brahmana; haila --
there was; anandita -- pleased; mana -- mind; prabhura carane -- the
lotus feet of Lord Sri Caitanya Mahaprabhu; dhari' -- taking; karaye --
does; krandana -- crying.
TRANSLATION
Ramadasa Vipra was very pleased to receive the original leaf manuscript
of the Kurma Purana, and he immediately fell down before the lotus feet
of Sri Caitanya Mahaprabhu and began to cry.
Madhya 9.214
TEXT 214
TEXT
vipra kahe, -- tumi saksat sri-raghunandana
sannyasira vese more dila darasana
SYNONYMS
vipra kahe -- the brahmana said; tumi -- You; saksat -- directly; sri-
raghunandana -- Lord Sri Ramacandra; sannyasira vese -- in the dress of
a mendicant; more -- unto me; dila -- You gave; darasana -- audience.
TRANSLATION
After receiving the manuscript, the brahmana, being very pleased, said, "
Sir, You are Lord Ramacandra Himself and have come in the dress of a
sannyasi to give me audience.
Madhya 9.215
TEXT 215
TEXT
maha-duhkha ha-ite more karila nistara
aji mora ghare bhiksa kara angikara
SYNONYMS
maha-duhkha -- great unhappiness; ha-ite -- from; more -- me; karila
nistara -- You delivered; aji -- today; mora -- my; ghare -- at home;
bhiksa -- lunch; kara -- do; angikara -- accept.
TRANSLATION
"My dear Sir, You have delivered me from a very unhappy condition. I
request that You take Your lunch at my place. Please accept this
invitation.
Madhya 9.216
TEXT 216
TEXT
mano-duhkhe bhala bhiksa na dila sei dine
mora bhagye punarapi pailun darasane
SYNONYMS
mano-duhkhe -- out of great mental distress; bhala bhiksa -- good lunch;
na dila -- could not give You; sei dine -- that day; mora bhagye --
because of my good fortune; punarapi -- again; pailun -- I have gotten;
darasane -- visit.
TRANSLATION
"Due to my mental distress I could not give You a very nice lunch the
other day. Now, by good fortune, You have come again to my home."
Madhya 9.217
TEXT 217
TEXT
eta bali' sei vipra sukhe paka kaila
uttama prakare prabhuke bhiksa karaila
SYNONYMS
eta bali' -- saying this; sei vipra -- that brahmana; sukhe -- in great
happiness; paka kaila -- cooked; uttama prakare -- very nicely; prabhuke
-- unto Lord Sri Caitanya Mahaprabhu; bhiksa -- lunch; karaila -- gave.
TRANSLATION
Saying this, the brahmana very happily cooked food, and a first-class
dinner was offered to Sri Caitanya Mahaprabhu.
Madhya 9.218
TEXT 218
TEXT
sei ratri tahan rahi' tanre krpa kari'
pandya-dese tamraparni gela gaurahari
SYNONYMS
sei ratri -- that night; tahan -- there; rahi' -- staying; tanre -- unto
the brahmana; krpa kari' -- showing mercy; pandya-dese -- in the country
known as Pandya-desa; tamraparni -- to the river named Tamraparni; gela -
- went; gaurahari -- Lord Sri Caitanya Mahaprabhu.
TRANSLATION
Sri Caitanya Mahaprabhu passed that night in the house of the brahmana.
Then, after showing him mercy, the Lord started toward the Tamraparni
River in Pandya-desa.
PURPORT
Pandya-desa is situated in the southern part of India known as Kerala
and Cola. In all these areas there were many kings with the title Pandya
who ruled over Madurai and Ramesvara. In the Ramayana the Tamraparni
River is mentioned. The Tamraparni, also known as the Purunai, flows
through Tirunelveli before entering the Bay of Bengal. The Tamraparni
River is also mentioned in Srimad-Bhagavatam (11.5.39).
Madhya 9.219
TEXT 219
TEXT
tamraparni snana kari' tamraparni-tire
naya tripati dekhi' bule kutuhale
SYNONYMS
tamraparni -- in the Tamraparni River; snana kari' -- taking a bath;
tamraparni-tire -- on the bank of the Tamraparni River; naya tripati --
the place named Naya-tripati; dekhi' -- after seeing; bule -- wandered
on; kutuhale -- in great curiosity.
TRANSLATION
There were nine temples of Lord Visnu at Naya-tripati, on the bank of
the river Tamraparni, and after bathing in the river, Lord Caitanya
Mahaprabhu saw the Deities with great curiosity and wandered on.
PURPORT
The nine Visnu temples known as Naya-tripati (Nava-tirupati) are
situated in and around Alvar Tirunagarai. This is a town about seventeen
miles southeast of Tirunelveli. All the Deities of the temples assemble
together during a yearly festival in the town.
Madhya 9.220
TEXT 220
TEXT
ciyadatala tirthe dekhi' sri-rama-laksmana
tila-kanci asi' kaila siva darasana
SYNONYMS
ciyadatala -- named Ciyadatala; tirthe -- at the holy place; dekhi' --
seeing; sri-rama-laksmana -- the Deity of Lord Rama and Laksmana; tila-
kanci -- to Tila-kanci; asi' -- coming; kaila -- did; siva darasana --
visiting the temple of Lord Siva.
TRANSLATION
After this, Sri Caitanya Mahaprabhu went to a holy place known as
Ciyadatala, where He saw the Deities of the two brothers Lord Ramacandra
and Laksmana. He then proceeded to Tila-kanci, where He saw the temple
of Lord Siva.
PURPORT
Ciyadatala is sometimes known as Cheratala. It is near the city of Kaila,
and there is a temple there dedicated to Lord Sri Ramacandra and His
brother Laksmana. Tila-kanci (Tenkasi) is about thirty miles northeast
of the city of Tirunelveli.
Madhya 9.221
TEXT 221
TEXT
gajendra-moksana-tirthe dekhi visnu-murti
panagadi-tirthe asi' dekhila sitapati
SYNONYMS
gajendra-moksana-tirthe -- at the holy place named Gajendra-moksana;
dekhi -- seeing; visnu-murti -- the Deity of Lord Visnu; panagadi-tirthe
-- to the holy place Panagadi; asi' -- coming; dekhila -- saw; sita-pati
-- Lord Sri Ramacandra and Sitadevi.
TRANSLATION
Lord Sri Caitanya Mahaprabhu then visited the holy place named Gajendra-
moksana, where He went to a temple of Lord Visnu. He then came to
Panagadi, a holy place where He saw the Deities of Lord Ramacandra and
Sita.
PURPORT
The Gajendra-moksana temple is sometimes mistaken for a temple of Lord
Siva. It is about two miles south of the city of Kaivera (Nagercoil).
Actually the Deity is not of Lord Siva but of Visnu.
Panagadi (Pannakudi) is about thirty miles south of Tirunelveli.
Formerly the temple there contained the Deity of Sri Ramacandra, but
later the devotees of Lord Siva replaced Lord Ramacandra with a deity of
Lord Siva named Ramesvara or Rama-linga Siva.
Madhya 9.222
TEXT 222
TEXT
camtapure asi' dekhi' sri-rama-laksmana
sri-vaikunthe asi' kaila visnu darasana
SYNONYMS
camtapure -- to Camtapura; asi' -- coming; dekhi' -- seeing; sri-rama-
laksmana -- Lord Ramacandra and Laksmana; sri-vaikunthe asi' -- coming
to Sri Vaikuntha; kaila -- did; visnu darasana -- seeing the temple of
Lord Visnu.
TRANSLATION
Later the Lord went to Camtapura, where He saw the Deities of Lord
Ramacandra and Laksmana. He then went to Sri Vaikuntha and saw the
temple of Lord Visnu there.
PURPORT
Camtapura (sometimes called Chengannur) is located in the state of
Kerala. A temple of Lord Ramacandra and Laksmana is located there. Sri
Vaikuntha -- about four miles north of Alvar Tirunagarai and sixteen
miles southeast of Tirunelveli -- is situated on the bank of the
Tamraparni River.
Madhya 9.223
TEXT 223
TEXT
malaya-parvate kaila agastya-vandana
kanya-kumari tahan kaila darasana
SYNONYMS
malaya-parvate -- in the Malaya Hills; kaila -- did; agastya-vandana --
obeisances to Agastya Muni; kanya-kumari -- Kanya-kumari; tahan -- there;
kaila darasana -- visited.
TRANSLATION
Sri Caitanya Mahaprabhu then went to Malaya-parvata and offered prayers
to Agastya Muni. He then visited Kanya-kumari [Cape Comorin].
PURPORT
The range of mountains in South India beginning at Kerala and extending
to Cape Comorin is called Malaya-parvata. Concerning Agastya, there are
four opinions: (1) There is a temple of Agastya Muni in the village of
Agastyampalli, in the district of Tanjore. (2) There is a temple of Lord
Skanda on a hill known as Siva-giri, and this temple is said to have
been established by Agastya Muni. (3) Some say that the hill near Cape
Comorin known as Pathiya served as Agastya Muni's residence. (4) There
is a place known as Agastya-malaya, which is a range of hills on both
sides of the Tamraparni River. Cape Comorin itself is also known as
Kanya-kumari.
Madhya 9.224
TEXT 224
TEXT
amlitalaya dekhi' sri-rama gaurahari
mallara-desete aila yatha bhattathari
SYNONYMS
amlitalaya -- at Amlitala; dekhi' -- seeing; sri-rama -- the Deity of
Ramacandra; gaurahari -- Sri Caitanya Mahaprabhu; mallara-desete -- to
Mallara-desa; aila -- came; yatha -- where; bhattathari -- the
Bhattathari community.
TRANSLATION
After visiting Kanya-kumari, Sri Caitanya Mahaprabhu came to Amlitala,
where He saw the Deity of Sri Ramacandra. Thereafter He went to a place
known as Mallara-desa, where a community of Bhattatharis lived.
PURPORT
North of Mallara-desa is South Kanara. To the east are Coorg and Mysore,
to the south is Cochin, and to the west is the Arabian Sea. As far as
the Bhattatharis are concerned, they are a nomadic community. They camp
wherever they like and have no fixed place of residence. Outwardly they
take up the dress of sannyasis, but their real business is stealing and
cheating. They allure others to supply women for their camp, and they
cheat many women and keep them within their community. In this way they
increase their population. In Bengal also there is a similar community.
Actually, all over the world there are nomadic communities whose
business is simply to allure, cheat and steal innocent women.
Madhya 9.225
TEXT 225
TEXT
tamala-kartika dekhi' aila vetapani
raghunatha dekhi' tahan vancila rajani
SYNONYMS
tamala-kartika -- the place named Tamala-kartika; dekhi' -- seeing;
aila -- came; vetapani -- to Vetapani; raghunatha dekhi' -- seeing the
temple of Lord Ramacandra; tahan -- there; vancila rajani -- passed the
night.
TRANSLATION
After visiting Mallara-desa, Caitanya Mahaprabhu went to Tamala-kartika
and then to Vetapani. There He saw the temple of Raghunatha, Lord
Ramacandra, and passed the night.
PURPORT
Tamala-kartika is forty-four miles south of Tirunelveli and two miles
south of Aramavalli Mountain. It is located within the jurisdiction of
Tovalai. At Tamala-kartika is a temple of Subrahmanya, or Lord Kartika,
the son of Lord Siva.
Vetapani, or Vatapani, is north of Kaila in the Tamil Nadu state. It is
also known as Bhutapandi and is within the jurisdiction of the Tobala
district. It is understood that formerly there was a Deity of Lord
Ramacandra there. Later the Deity was replaced with a deity of Lord Siva
known as Ramesvara or Bhutanatha.
Madhya 9.226
TEXT 226
TEXT
gosanira sange rahe krsnadasa brahmana
bhattathari-saha tahan haila darasana
SYNONYMS
gosanira -- the Lord; sange -- with; rahe -- there was; krsnadasa
brahmana -- a brahmana servant named Krsnadasa; bhattathari-saha -- with
the Bhattatharis; tahan -- there; haila -- there was; darasana -- a
meeting.
TRANSLATION
Sri Caitanya Mahaprabhu was accompanied by His servant, Krsnadasa. He
was a brahmana, but he met with the Bhattatharis there.
Madhya 9.227
TEXT 227
TEXT
stri-dhana dekhana tanra lobha janmaila
arya sarala viprera buddhi-nasa kaila
SYNONYMS
stri-dhana -- women; dekhana -- showing; tanra -- his; lobha --
attraction; janmaila -- they created; arya -- gentleman; sarala --
simple; viprera -- of the brahmana; buddhi-nasa -- loss of intelligence;
kaila -- they made.
TRANSLATION
With women the Bhattatharis allured the brahmana Krsnadasa, who was
simple and gentle. By virtue of their bad association, they polluted his
intelligence.
Madhya 9.228
TEXT 228
TEXT
prate uthi' aila vipra bhattathari-ghare
tahara uddese prabhu aila satvare
SYNONYMS
prate -- in the morning; uthi' -- rising from bed; aila -- came; vipra --
the brahmana Krsnadasa; bhattathari-ghare -- to the place of the
Bhattatharis; tahara uddese -- for him; prabhu -- Lord Caitanya
Mahaprabhu; aila -- came; satvare -- very soon.
TRANSLATION
Allured by the Bhattatharis, Krsnadasa went to their place early in the
morning. The Lord also went there very quickly just to find him.
Madhya 9.229
TEXT 229
TEXT
asiya kahena saba bhattathari-gane
amara brahmana tumi rakha ki karane
SYNONYMS
asiya -- coming; kahena -- He said; saba -- all; bhattathari-gane -- to
the Bhattatharis; amara -- My; brahmana -- brahmana assistant; tumi --
you; rakha -- are keeping; ki -- for what; karane -- reason.
TRANSLATION
Upon reaching their community, Sri Caitanya Mahaprabhu asked the
Bhattatharis, "Why are you keeping My brahmana assistant?
Madhya 9.230
TEXT 230
TEXT
amiha sannyasi dekha, tumiha sannyasi
more duhkha deha, -- tomara ‘nyaya' nahi vasi
SYNONYMS
amiha -- I; sannyasi -- in the renounced order of life; dekha -- you see;
tumiha -- you; sannyasi -- in the renounced order of life; more -- unto
Me; duhkha -- pains; deha -- you give; tomara -- your; nyaya -- logic;
nahi vasi -- I do not find.
TRANSLATION
"I am in the renounced order of life, and so are you. Yet you are
purposefully giving Me pain, and I do not see any good logic in this."
Madhya 9.231
TEXT 231
TEXT
suni' saba bhattathari uthe astra lana
maribare aila sabe cari-dike dhana
SYNONYMS
suni' -- hearing; saba -- all; bhattathari -- nomads; uthe -- rise up;
astra -- weapons; lana -- taking; maribare -- to kill; aila -- came;
sabe -- all; cari-dike -- all around; dhana -- running.
TRANSLATION
Upon hearing Sri Caitanya Mahaprabhu, all the Bhattatharis came running
from all sides with weapons in their hands, desiring to hurt the Lord.
Madhya 9.232
TEXT 232
TEXT
tara astra tara ange pade hata haite
khanda khanda haila bhattathari palaya cari bhite
SYNONYMS
tara astra -- their weapons; tara ange -- on their bodies; pade -- fall;
hata haite -- from their hands; khanda khanda -- cut into pieces; haila -
- became; bhattathari -- the nomads; palaya -- run away; cari bhite --
in the four directions.
TRANSLATION
However, their weapons fell from their hands and struck their own bodies.
When some of the Bhattatharis were thus cut to pieces, the others ran
away in the four directions.
Madhya 9.233
TEXT 233
TEXT
bhattathari-ghare maha uthila krandana
kese dhari' vipre lana karila gamana
SYNONYMS
bhattathari-ghare -- at the home of the Bhattatharis; maha -- great;
uthila -- there arose; krandana -- crying; kese dhari' -- catching by
the hair; vipre -- the brahmana Krsnadasa; lana -- taking; karila -- did;
gamana -- departure.
TRANSLATION
While there was much roaring and crying at the Bhattathari community,
Sri Caitanya Mahaprabhu grabbed Krsnadasa by the hair and took him away.
Madhya 9.234
TEXT 234
TEXT
sei dina cali' aila payasvini-tire
snana kari' gela adi-kesava-mandire
SYNONYMS
sei dina -- on that very day; cali' -- walking; aila -- came; payasvini-
tire -- to the bank of the Payasvini River; snana kari' -- bathing; gela
-- went; adi-kesava-mandire -- to the temple of Adi-kesava.
TRANSLATION
That very night, Sri Caitanya Mahaprabhu and His assistant Krsnadasa
arrived at the bank of the Payasvini River. They took their bath and
then went to see the temple of Adi-kesava.
Madhya 9.235
TEXT 235
TEXT
kesava dekhiya preme avista haila
nati, stuti, nrtya, gita, bahuta karila
SYNONYMS
kesava dekhiya -- after seeing the Deity of Lord Kesava; preme -- in
ecstasy; avista haila -- became overwhelmed; nati -- obeisances; stuti --
prayer; nrtya -- dancing; gita -- chanting; bahuta karila -- performed
in various ways.
TRANSLATION
When the Lord saw the Adi-kesava temple, He was immediately overwhelmed
with ecstasy. Offering various obeisances and prayers, He chanted and
danced.
Madhya 9.236
TEXT 236
TEXT
prema dekhi' loke haila maha-camatkara
sarva-loka kaila prabhura parama satkara
SYNONYMS
prema dekhi' -- seeing His ecstatic features; loke -- people; haila --
became; maha-camatkara -- greatly astonished; sarva-loka -- all people;
kaila -- did; prabhura -- of Lord Sri Caitanya Mahaprabhu; parama
satkara -- great reception.
TRANSLATION
All the people there were greatly astonished to see the ecstatic
pastimes of Sri Caitanya Mahaprabhu. They all received the Lord very
well.
Madhya 9.237
TEXT 237
TEXT
maha-bhakta-gana-saha tahan gosthi kaila
‘brahma-samhitadhyaya'-punthi tahan paila
SYNONYMS
maha-bhakta-gana-saha -- among highly advanced devotees; tahan -- there;
gosthi kaila -- discussed; Brahma-samhita-adhyaya -- one chapter of the
Brahma-samhita; punthi -- scripture; tahan -- there; paila -- found.
TRANSLATION
In the temple of Adi-kesava, Sri Caitanya Mahaprabhu discussed spiritual
matters among highly advanced devotees. While there, He found a chapter
of the Brahma-samhita.
Madhya 9.238
TEXT 238
TEXT
punthi pana prabhura haila ananda apara
kampasru-sveda-stambha-pulaka vikara
SYNONYMS
punthi pana -- getting that scripture; prabhura -- of Lord Sri Caitanya
Mahaprabhu; haila -- there was; ananda -- happiness; apara -- unlimited;
kampa -- trembling; asru -- tears; sveda -- perspiration; stambha --
being stunned; pulaka -- jubilation; vikara -- transformations.
TRANSLATION
Sri Caitanya Mahaprabhu was greatly happy to find a chapter of that
scripture, and symptoms of ecstatic transformation -- trembling, tears,
perspiration, trance and jubilation -- were manifest in His body.
Madhya 9.239–240
TEXTS 239–240
TEXT
siddhanta-sastra nahi ‘brahma-samhita'ra sama
govinda-mahima jnanera parama karana
alpaksare kahe siddhanta apara
sakala-vaisnava-sastra-madhye ati sara
SYNONYMS
siddhanta-sastra -- conclusive scripture; nahi -- there is not; Brahma-
samhitara sama -- like the scripture Brahma-samhita; govinda-mahima --
of the glories of Lord Govinda; jnanera -- of knowledge; parama -- final;
karana -- cause; alpa-aksare -- briefly; kahe -- expresses; siddhanta --
conclusion; apara -- unlimited; sakala -- all; vaisnava-sastra --
devotional scriptures; madhye -- among; ati sara -- very essential.
TRANSLATION
There is no scripture equal to the Brahma-samhita as far as the final
spiritual conclusion is concerned. Indeed, that scripture is the supreme
revelation of the glories of Lord Govinda, for it reveals the topmost
knowledge about Him. Since all conclusions are briefly presented in the
Brahma-samhita, it is essential among all the Vaisnava literatures.
PURPORT
The Brahma-samhita is a very important scripture. Sri Caitanya
Mahaprabhu acquired the Fifth Chapter from the Adi-kesava temple. In
that Fifth Chapter, the philosophical conclusion of acintya-bhedabheda-
tattva (simultaneous oneness and difference) is presented. The chapter
also presents methods of devotional service, the eighteen-syllable Vedic
hymn, discourses on the soul, the Supersoul and fruitive activity, an
explanation of Kama-gayatri, kama-bija and the original Maha-Visnu, and
a detailed description of the spiritual world, specifically Goloka
Vrndavana. The Brahma-samhita also explains the demigod Ganesa,
Garbhodakasayi Visnu, the origin of the Gayatri mantra, the form of
Govinda and His transcendental position and abode, the living entities,
the highest goal, the goddess Durga, the meaning of austerity, the five
gross elements, love of Godhead, impersonal Brahman, the initiation of
Lord Brahma, and the vision of transcendental love enabling one to see
the Lord. The steps of devotional service are also explained. The mind,
yoga-nidra, the goddess of fortune, devotional service in spontaneous
ecstasy, incarnations beginning with Lord Ramacandra, Deities, the
conditioned soul and its duties, the truth about Lord Visnu, prayers,
Vedic hymns, Lord Siva, the Vedic literature, personalism and
impersonalism, good behavior, and many other subjects are also discussed.
There is also a description of the sun and the universal form of the
Lord. All these subjects are conclusively explained in a nutshell in the
Brahma-samhita.
Madhya 9.241
TEXT 241
TEXT
bahu yatne sei punthi nila lekhaiya
‘ananta padmanabha' aila harasita hana
SYNONYMS
bahu yatne -- with great attention; sei punthi -- that scripture; nila --
took; lekhaiya -- having it copied; ananta-padmanabha -- to Ananta
Padmanabha; aila -- came; harasita -- in great happiness; hana -- being.
TRANSLATION
Sri Caitanya Mahaprabhu copied the Brahma-samhita, and then with great
pleasure He went to a place known as Ananta Padmanabha.
PURPORT
Concerning Ananta Padmanabha, one should refer to Madhya-lila, Chapter
One, text 115.
Madhya 9.242
TEXT 242
TEXT
dina-dui padmanabhera kaila darasana
anande dekhite aila sri-janardana
SYNONYMS
dina-dui -- two days; padmanabhera -- of the Deity known as Padmanabha;
kaila darasana -- visited the temple; anande -- in great ecstasy;
dekhite -- to see; aila -- came; sri-janardana -- to the temple of Sri
Janardana.
TRANSLATION
Sri Caitanya Mahaprabhu remained for two or three days at Ananta
Padmanabha and visited the temple there. Then, in great ecstasy He went
to see the temple of Sri Janardana.
PURPORT
The temple of Sri Janardana is situated twenty-six miles north of
Trivandrum, near the Varkala railway station.
Madhya 9.243
TEXT 243
TEXT
dina-dui tahan kari' kirtana-nartana
payasvini asiya dekhe sankara narayana
SYNONYMS
dina-dui -- two days; tahan -- there; kari' -- performing; kirtana-
nartana -- chanting and dancing; payasvini asiya -- coming to the bank
of the Payasvini River; dekhe -- sees; sankara narayana -- the temple of
Sankara-narayana.
TRANSLATION
Sri Caitanya Mahaprabhu chanted and danced at Sri Janardana for two days.
He then went to the bank of the Payasvini River and visited the temple
of Sankara-narayana.
Madhya 9.244
TEXT 244
TEXT
srngeri-mathe aila sankaracarya-sthane
matsya-tirtha dekhi' kaila tungabhadraya snane
SYNONYMS
srngeri-mathe -- to the Srngeri monastery; aila -- came; sankaracarya-
sthane -- at the place of Sankaracarya; matsya-tirtha -- the holy place
named Matsya-tirtha; dekhi'-seeing; kaila -- did; tungabhadraya snane --
bathing in the river Tungabhadra.
TRANSLATION
Then He saw the monastery known as Srngeri-matha, the abode of Acarya
Sankara. He then visited Matsya-tirtha, a place of pilgrimage, and took
a bath in the river Tungabhadra.
PURPORT
The monastery known as Srngeri-matha is situated in the state of
Karnataka, in the district of Chikmagalur. This monastery is located at
the confluence of the rivers Tunga and Bhadra, seven miles south of
Harihara-pura. The real name of this place is Srnga-giri or Srngavera-
puri, and it is the headquarters of Sankaracarya.
Sankaracarya had four principal disciples, and he established four
centers under their management. In North India at Badarikasrama, the
monastery named Jyotir-matha was established. At Purusottama, the
Bhogavardhana or Govardhana monastery was established. In Dvaraka, the
Sarada monastery was established. And the fourth monastery, established
in South India, is known as Srngeri-matha. In the Srngeri-matha, the
sannyasis assume the designations Sarasvati, Bharati and Puri. They are
all ekadandi-sannyasis, distinguished from the Vaisnava sannyasis, who
are known as tridandi-sannyasis. The Srngeri-matha is situated in South
India, in a portion of the country comprising Andhra, Dravida, Karnata
and Kerala. The community is called Bhurivara, and the dynasty is called
Bhur-bhuvah. The place is called Ramesvara, and the slogan is aham
brahmasmi. The Deity is Lord Varaha, and the energetic power is Kamaksi.
The acarya is Hastamalaka, and the brahmacari assistants of the
sannyasis are known as Caitanya. The place of pilgrimage is called
Tungabhadra, and the subject for Vedic study is the Yajur Veda.
The list of the disciplic succession from Sankaracarya is available, and
the names of the acaryas and the dates of their accepting sannyasa,
according to the Saka Era (or Sakabda), are as follows (for approximate
Christian-era dates, add 78 years): Sankaracarya, 622 Saka;
Suresvaracarya, 630; Bodhanacarya, 680; Jnanadhanacarya, 768; Jnanottama-
sivacarya, 827; Jnanagiri Acarya, 871; Simhagiri Acarya, 958; Isvara
Tirtha, 1019; Narasimha Tirtha, 1067; Vidyatirtha Vidya-sankara, 1150;
Bharati-krsna Tirtha, 1250; Vidyaranya Bharati, 1253; Candrasekhara
Bharati, 1290; Narasimha Bharati, 1309; Purusottama Bharati, 1328;
Sankarananda, 1350; Candrasekhara Bharati, 1371; Narasimha Bharati, 1386;
Purusottama Bharati, 1398; Ramacandra Bharati, 1430; Narasimha Bharati,
1479; Narasimha Bharati, 1485; Dhanamadi-narasimha Bharati, 1498;
Abhinava-narasimha Bharati, 1521; Saccidananda Bharati, 1544; Narasimha
Bharati, 1585; Saccidananda Bharati, 1627; Abhinava-saccidananda Bharati,
1663; Nrsimha Bharati, 1689; Saccidananda Bharati, 1692; Abhinava-
saccidananda Bharati, 1730; Narasimha Bharati, 1739; Saccidananda
Sivabhinava Vidya-narasimha Bharati, 1788.
Regarding Sankaracarya, it is understood that he was born in the year
608 of the Sakabda Era, in the month of Vaisakha, on the third day of
the waxing moon, in a place in South India known as Kaladi. His father's
name was Sivaguru, and he lost his father at an early age. When
Sankaracarya was only eight years old, he completed his study of all
scriptures and took sannyasa from Govinda, who was residing on the banks
of the Narmada. After accepting sannyasa, Sankaracarya stayed with his
spiritual master for some days. He then took his permission to go to
Varanasi, and from there he went to Badarikasrama, where he stayed until
his twelfth year. While there, he wrote a commentary on the Brahma-sutra,
as well as on ten Upanisads and the Bhagavad-gita. He also wrote Sanat-
sujatiya and a commentary on the Nrsimha-tapani. Among his many
disciples, his four chief disciples are Padmapada, Suresvara,
Hastamalaka and Trotaka. After departing from Varanasi, Sankaracarya
went to Prayaga, where he met a great learned scholar called Kumarila
Bhatta. Sankaracarya wanted to discuss the authority of the scriptures,
but Kumarila Bhatta, being on his deathbed, sent him to his disciple
Mandana, in the city of Mahismati. It was there that Sankaracarya
defeated Mandana Misra in a discussion of the sastras. Mandana had a
wife named Sarasvati, or Ubhaya-bharati, who served as mediator between
Sankaracarya and her husband. It is said that she wanted to discuss
erotic principles and amorous love with Sankaracarya, but Sankaracarya
had been a brahmacari since birth and therefore had no experience in
amorous love. He took a month's leave from Ubhaya-bharati and, by his
mystic power, entered the body of a king who had just died. In this way
Sankaracarya experienced the erotic principles. After attaining this
experience, he wanted to discuss erotic principles with Ubhaya-bharati,
but without hearing his discussion she blessed him and assured the
continuous existence of the Srngeri-matha. She then took leave of
material life. Afterwards, Mandana Misra took the order of sannyasa from
Sankaracarya and became known as Suresvara. Sankaracarya defeated many
scholars throughout India and converted them to his Mayavada philosophy.
He left his material body at the age of thirty-three.
As far as Matsya-tirtha is concerned, it was supposedly situated beside
the ocean in the district of Malabar.
Madhya 9.245
TEXT 245
TEXT
madhvacarya-sthane aila yanha ‘tattvavadi'
udupite ‘krsna' dekhi, tahan haila premonmadi
SYNONYMS
madhva-acarya-sthane -- at the place of Madhvacarya; aila -- arrived;
yanha -- where; tattva-vadi -- philosophers known as Tattvavadis;
udupite -- at the place known as Udupi; krsna -- the Deity of Lord Krsna;
dekhi -- seeing; tahan -- there; haila -- became; prema-unmadi -- mad
in ecstasy.
TRANSLATION
Caitanya Mahaprabhu next arrived at Udupi, the place of Madhvacarya,
where the philosophers known as Tattvavadis resided. There He saw the
Deity of Lord Krsna and became mad with ecstasy.
PURPORT
Sripada Madhvacarya took his birth near Udupi, which is situated in the
South Kanara district of South India, just west of Sahyadri. This is the
chief city of the South Kanara province and is near the city of
Mangalore, which is situated to the south of Udupi. Near the city of
Udupi is a place called Pajaka-ksetra, where Madhvacarya took his birth
in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the
year 1040 Sakabda (A.D. 1118). According to some, he was born in the
year 1160 Sakabda (A.D. 1238).
In his childhood Madhvacarya was known as Vasudeva, and there are some
wonderful stories surrounding him. It is said that once when his father
had piled up many debts, Madhvacarya converted tamarind seeds into
actual coins to pay them off. When he was five years old, he was offered
the sacred thread. A demon named Maniman lived near his abode in the
form of a snake, and at the age of five Madhvacarya killed that snake
with the toe of his left foot. When his mother was very much disturbed,
he would appear before her in one jump. He was a great scholar even in
childhood, and although his father did not agree, he accepted sannyasa
at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he
received the name Purnaprajna Tirtha. After traveling all over India, he
finally discussed scriptures with Vidyasankara, the exalted leader of
Srngeri-matha. Vidyasankara was actually diminished in the presence of
Madhvacarya. Accompanied by Satya Tirtha, Madhvacarya went to
Badarikasrama. It was there that he met Vyasadeva and explained his
commentary on the Bhagavad-gita before him. Thus he became a great
scholar by studying before Vyasadeva.
By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya
had finished his commentary on the Bhagavad-gita. His companion Satya
Tirtha wrote down the entire commentary. When Madhvacarya returned from
Badarikasrama, he went to Ganjama, which is on the bank of the river
Godavari. There he met with two learned scholars named Sobhana Bhatta
and Svami Sastri. Later these scholars became known in the disciplic
succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha. When
he returned to Udupi, he would sometimes bathe in the ocean. On such an
occasion he composed a prayer in five chapters. Once, while sitting
beside the sea engrossed in meditation upon Lord Sri Krsna, he saw that
a large boat containing goods for Dvaraka was in danger. He gave some
signs by which the boat could approach the shore, and it was saved. The
owners of the boat wanted to give him a present, and at the time
Madhvacarya agreed to take some gopi-candana. He received a big lump of
gopi-candana, and as it was being brought to him, it broke apart and
revealed a large Deity of Lord Krsna. The Deity had a stick in one hand
and a lump of food in the other. As soon as Madhvacarya received the
Deity of Krsna in this way, he composed a prayer. The Deity was so heavy
that not even thirty people could lift it. Yet Madhvacarya personally
brought this Deity to Udupi. Eight of Madhvacarya's sannyasa disciples
became directors of his eight monasteries. Worship of the Lord Krsna
Deity is still going on at Udupi according to the plans Madhvacarya
established.
Madhvacarya then for the second time visited Badarikasrama. While he was
passing through Maharashtra, the local king was digging a big lake for
the public benefit. As Madhvacarya passed through that area with his
disciples, he was also obliged to help in the excavation. After some
time, when Madhvacarya visited the king, he engaged the king in that
work and departed with his disciples.
Often in the province of Ganga-pradesa there were fights between Hindus
and Muslims. The Hindus were on one bank of the river, and the Muslims
on the other. Due to the community tension, no boat was available for
crossing the river. The Muslim soldiers were always stopping passengers
on the other side, but Madhvacarya did not care for these soldiers. He
crossed the river anyway, and when he met the soldiers on the other side,
he was brought before the king. The Muslim king was so pleased with him
that he wanted to give him a kingdom and some money, but Madhvacarya
refused. While walking on the road, he was attacked by some dacoits, but
by his bodily strength he killed them all. When his companion Satya
Tirtha was attacked by a tiger, Madhvacarya separated them by virtue of
his great strength. When he met Vyasadeva, he received from him the
salagrama-sila known as Astamurti. After this, he summarized the
Mahabharata.
Madhvacarya's devotion to the Lord and his erudite scholarship became
known throughout India. Consequently the owners of the Srngeri-matha,
established by Sankaracarya, became a little perturbed. At that time the
followers of Sankaracarya were afraid of Madhvacarya's rising power, and
they began to tease Madhvacarya's disciples in many ways. There was even
an attempt to prove that the disciplic succession of Madhvacarya was not
in line with Vedic principles. A person named Pundarika Puri, a follower
of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to
discuss the sastras. It is said that all of Madhvacarya's books were
taken away, but later they were found with the help of King Jayasimha,
ruler of Kumla. In discussion, Pundarika Puri was defeated by
Madhvacarya. A great personality named Trivikramacarya, who was a
resident of Visnumangala, became Madhvacarya's disciple, and his son
later became Narayanacarya, the composer of Sri Madhva-vijaya. After the
death of Trivikramacarya, the younger brother of Narayanacarya took
sannyasa and later became known as Visnu Tirtha.
It was reputed that there was no limit to the bodily strength of
Purnaprajna, Madhvacarya. There was a person named Kadanjari who was
famed for possessing the strength of thirty men. Madhvacarya placed the
big toe of his foot upon the ground and asked the man to separate it
from the ground, but the great strong man could not do so even after
great effort. Srila Madhvacarya passed from this material world at the
age of eighty while writing a commentary on the Aitareya Upanisad. For
further information about Madhvacarya, one should read Madhva-vijaya, by
Narayanacarya.
The acaryas of the Madhva-sampradaya established Udupi as the chief
center, and the monastery there was known as Uttararadhi-matha. A list
of the different centers of the Madhvacarya-sampradaya can be found at
Udupi, and their matha commanders are (1) Visnu Tirtha (Soda-matha), (2)
Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4)
Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (
6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and
(8) Aksobhya Tirtha (Pejavara-matha). The disciplic succession of the
Madhvacarya-sampradaya is as follows (the dates are those of birth in
the Sakabda Era; for Christian era dates, add seventy-eight years.): (1)
Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5)
Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (
9) Para Tirtha; (10) Satyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta
Preksacarya Tirtha; (13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha,
1120; Narahari, 1127; Madhava, 1136; and Aksobhya 1159; (15) Jaya Tirtha,
1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (
19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (
22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23)
Raghuttama, 1471; (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26)
Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29)
Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628; (32)
Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35)
Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38)
Satyasankalpa, 1752; (39) Satyasantusta, 1763; (40) Satyaparayana, 1763;
(41) Satyakama, 1785; (42) Satyesta, 1793; (43) Satyaparakrama, 1794; (
44) Satyadhira, 1801; (45) Satyadhira Tirtha, 1808.
After the sixteenth acarya (Vidyadhiraja Tirtha), there was another
disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja;
Purusottama; Subrahmanya; and Vyasa Raya, 1470–1520. The nineteenth
acarya, Ramacandra Tirtha, had another disciplic succession, including
Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra;
Sudhindra; and Raghavendra Tirtha, 1545.
To date, in the Udupi monastery there are another fourteen Madhva-tirtha
sannyasis. As stated, Udupi is situated beside the sea in South Kanara,
about thirty-six miles north of Mangalore.
Most of the information in this purport is available from the South
Kanada Manual and the Bombay Gazette.
Madhya 9.246
TEXT 246
TEXT
nartaka gopala dekhe parama-mohane
madhvacarye svapna diya aila tanra sthane
SYNONYMS
nartaka gopala -- dancing Gopala; dekhe -- saw; parama-mohane -- most
beautiful; madhva-acarye -- unto Madhvacarya; svapna diya -- appearing
in a dream; aila -- came; tanra -- his; sthane -- to the place.
TRANSLATION
While at the Udupi monastery, Sri Caitanya Mahaprabhu saw "dancing
Gopala," a most beautiful Deity. This Deity appeared to Madhvacarya in a
dream.
Madhya 9.247
TEXT 247
TEXT
gopi-candana-tale achila dingate
madhvacarya sei krsna paila kona-mate
SYNONYMS
gopi-candana-tale -- under heaps of gopi-candana (yellowish clay used
for tilaka); achila -- came; dingate -- in a boat; madhva-acarya --
Madhvacarya; sei krsna -- that Krsna Deity; paila -- got; kona-mate --
somehow or other.
TRANSLATION
Madhvacarya had somehow or other acquired the Deity of Krsna from a heap
of gopi-candana that had been transported in a boat.
Madhya 9.248
TEXT 248
TEXT
madhvacarya ani' tanre karila sthapana
adyavadhi seva kare tattvavadi-gana
SYNONYMS
madhva-acarya -- Madhvacarya; ani' -- bringing; tanre -- Him; karila
sthapana -- installed; adya-avadhi -- to date; seva kare -- worship;
tattvavadi-gana -- the Tattvavadis.
TRANSLATION
Madhvacarya brought this dancing Gopala Deity to Udupi and installed Him
in the temple. To date, the followers of Madhvacarya, known as
Tattvavadis, worship this Deity.
Madhya 9.249
TEXT 249
TEXT
krsna-murti dekhi' prabhu maha-sukha paila
premavese bahu-ksana nrtya-gita kaila
SYNONYMS
krsna-murti dekhi' -- seeing the Deity of Lord Krsna; prabhu -- Lord Sri
Caitanya Mahaprabhu; maha-sukha -- great happiness; paila -- got; prema-
avese -- in ecstatic love; bahu-ksana -- for a long time; nrtya-gita --
dancing and singing; kaila -- performed.
TRANSLATION
Sri Caitanya Mahaprabhu received great pleasure in seeing this beautiful
form of Gopala. For a long time He danced and chanted in ecstatic love.
Madhya 9.250
TEXT 250
TEXT
tattvavadi-gana prabhuke ‘mayavadi' jnane
prathama darsane prabhuke na kaila sambhasane
SYNONYMS
tattvavadi-gana -- the Tattvavadis; prabhuke -- Sri Caitanya Mahaprabhu;
mayavadi jnane -- considering as a Mayavadi sannyasi; prathama darsane --
in the first meeting; prabhuke -- Sri Caitanya Mahaprabhu; na -- did
not; kaila -- do; sambhasane -- addressing.
TRANSLATION
When the Tattvavadi Vaisnavas first saw Sri Caitanya Mahaprabhu, they
considered Him a Mayavadi sannyasi. Therefore they did not talk to Him.
Madhya 9.251
TEXT 251
TEXT
pache premavesa dekhi' haila camatkara
vaisnava-jnane bahuta karila satkara
SYNONYMS
pache -- later; prema-avesa -- ecstatic love; dekhi' -- seeing; haila
camatkara -- became struck with wonder; vaisnava-jnane -- understanding
as a Vaisnava; bahuta -- much; karila -- did; satkara -- reception.
TRANSLATION
Later, after seeing Sri Caitanya Mahaprabhu in ecstatic love, they were
struck with wonder. Then, considering Him a Vaisnava, they gave Him a
nice reception.
Madhya 9.252
TEXT 252
TEXT
‘vaisnavata' sabara antare garva jani'
isat hasiya kichu kahe gauramani
SYNONYMS
vaisnavata -- Vaisnavism; sabara -- of all of them; antare -- within the
mind; garva -- pride; jani' -- knowing; isat -- mildly; hasiya --
smiling; kichu -- something; kahe -- says; gaura-mani -- Lord Sri
Caitanya Mahaprabhu.
TRANSLATION
Sri Caitanya Mahaprabhu could understand that the Tattvavadis were very
proud of their Vaisnavism. He therefore smiled and began to speak to
them.
Madhya 9.253
TEXT 253
TEXT
tan-sabara antare garva jani gauracandra
tan-saba-sange gosthi karila arambha
SYNONYMS
tan-sabara -- of all of them; antare -- within the mind; garva -- pride;
jani -- knowing; gaura-candra -- Sri Caitanya Mahaprabhu; tan-saba-sange
-- with them; gosthi -- discussion; karila -- made; arambha -- beginning.
TRANSLATION
Considering them very proud, Caitanya Mahaprabhu began His discussion.
Madhya 9.254
TEXT 254
TEXT
tattvavadi acarya -- saba sastrete pravina
tanre prasna kaila prabhu hana yena dina
SYNONYMS
tattvavadi acarya -- the chief preacher of the Tattvavada community;
saba -- all; sastrete -- in revealed scriptures; pravina -- experienced;
tanre -- unto him; prasna -- question; kaila -- did; prabhu -- Sri
Caitanya Mahaprabhu; hana -- becoming; yena -- as if; dina -- very
humble.
TRANSLATION
The chief acarya of the Tattvavada community was very learned in the
revealed scriptures. Sri Caitanya Mahaprabhu humbly questioned him.
Madhya 9.255
TEXT 255
TEXT
sadhya-sadhana ami na jani bhala-mate
sadhya-sadhana-srestha janaha amate
SYNONYMS
sadhya-sadhana -- the aim of life and how to achieve it; ami -- I; na --
not; jani -- know; bhala-mate -- very well; sadhya-sadhana -- the aim of
life and how to achieve it; srestha -- the best; janaha -- kindly
explain; amate -- unto Me.
TRANSLATION
Caitanya Mahaprabhu said, "I do not know very well the aim of life and
how to achieve it. Please tell Me of the best ideal for humanity and how
to attain it."
Madhya 9.256
TEXT 256
TEXT
acarya kahe,-'varnasrama-dharma, krsne samarpana'
ei haya krsna-bhaktera srestha ‘sadhana'
SYNONYMS
acarya kahe -- the acarya said; varna-asrama-dharma -- the institution
of four castes and four asramas; krsne -- unto Krsna; samarpana -- to
dedicate; ei haya -- this is; krsna-bhaktera -- of the devotee of Krsna;
srestha sadhana -- the best means of achievement.
TRANSLATION
The acarya replied, "When the activities of the four castes and the four
asramas are dedicated to Krsna, they constitute the best means whereby
one can attain the highest goal of life.
Madhya 9.257
TEXT 257
TEXT
‘panca-vidha mukti' pana vaikunthe gamana
‘sadhya-srestha' haya, -- ei sastra-nirupana
SYNONYMS
panca-vidha mukti -- five kinds of liberation; pana -- getting;
vaikunthe -- to the spiritual world; gamana -- transference; sadhya-
srestha haya -- is the highest achievement of the goal of life; ei --
this; sastra-nirupana -- the verdict of all revealed scriptures.
TRANSLATION
"When one dedicates the duties of varnasrama-dharma to Krsna, he is
eligible for five kinds of liberation. Thus he is transferred to the
spiritual world in Vaikuntha. This is the highest goal of life and the
verdict of all revealed scriptures."
Madhya 9.258
TEXT 258
TEXT
prabhu kahe,-sastre kahe sravana-kirtana
krsna-prema-seva-phalera ‘parama-sadhana'
SYNONYMS
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; sastre kahe -- in the
sastra it is said; sravana-kirtana -- the process of chanting and
hearing; krsna-prema-seva -- of loving service to Lord Krsna; phalera --
of the result; parama-sadhana -- best process of achievement.
TRANSLATION
Sri Caitanya Mahaprabhu said, "According to the verdict of the sastras,
the process of hearing and chanting is the best means to attain loving
service to Krsna.
PURPORT
According to the Tattvavadis, the best process for achieving the highest
goal of life is to execute the duties of the four varnas and asramas. In
the material world, unless one is situated in one of the varnas (
brahmana, ksatriya, vaisya or sudra) one cannot manage social affairs
properly to attain the ultimate goal. One also has to follow the
principles of the asramas (brahmacarya, grhastha, vanaprastha and
sannyasa), since these principles are considered essential for the
attainment of the highest goal. In this way the Tattvavadis establish
that the execution of the principles of varna and asrama for the sake of
Krsna is the best way to attain the topmost goal. The Tattvavadis thus
established their principles in terms of human society. Sri Caitanya
Mahaprabhu, however, differed when He said that the best process is
hearing and chanting about Lord Visnu. According to the Tattvavadis, the
highest goal is returning home, back to Godhead, but in Sri Caitanya
Mahaprabhu's opinion the highest goal is attaining love of Godhead, in
either the material world or the spiritual world. In the material world
this is practiced according to sastric injunction, and in the spiritual
world the real achievement is already there.
Madhya 9.259–260
TEXTS 259–260
TEXT
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye 'dhitam uttamam
SYNONYMS
sravanam -- hearing of the holy name, form, qualities, entourage and
pastimes, all of which must pertain to Lord Visnu; kirtanam -- vibrating
transcendental sounds pertaining to the holy name, form, qualities and
entourage, and inquiring about them (these also should be only in
relationship to Visnu); visnoh -- of Lord Visnu; smaranam -- remembering
the holy name, form and entourage, and inquiring about them, also only
for Visnu; pada-sevanam -- executing devotional service according to
time, circumstances and situation, only in relationship with Visnu;
arcanam -- worshiping the Deity of Lord Krsna, Lord Ramacandra, Laksmi-
Narayana or the other forms of Visnu; vandanam -- offering prayers to
the Supreme Personality of Godhead; dasyam -- always thinking oneself an
eternal servant of the Supreme Personality of Godhead; sakhyam -- making
friends with the Supreme Personality of Godhead; atma-nivedanam --
dedicating everything (body, mind and soul) for the service of the Lord;
iti -- thus; pumsa -- by the human being; arpita -- dedicated; visnau --
unto the Supreme Personality of Godhead, Visnu; bhaktih -- devotional
service; cet -- if; nava-laksana -- possessing nine different systems,
as above mentioned; kriyeta -- one should execute; bhagavati -- unto the
Supreme Personality of Godhead; addha -- directly (not indirectly
through karma, jnana or yoga); tat -- that; manye -- I understand;
adhitam -- studied; uttamam -- first class.
TRANSLATION
"‘This process entails hearing, chanting and remembering the holy name,
form, pastimes, qualities and entourage of the Lord, offering service
according to the time, place and performer, worshiping the Deity,
offering prayers, always considering oneself the eternal servant of
Krsna, making friends with Him and dedicating everything unto Him. These
nine items of devotional service, when directly offered to Krsna,
constitute the highest attainment of life. This is the verdict of the
revealed scriptures.'
PURPORT
Sri Caitanya Mahaprabhu quoted these verses from Srimad-Bhagavatam (7.5.
23–24).
Madhya 9.261
TEXT 261
TEXT
sravana-kirtana ha-ite krsne haya ‘prema'
sei pancama purusartha-purusarthera sima
SYNONYMS
sravana-kirtana -- hearing and chanting; ha-ite -- from; krsne -- unto
Lord Krsna; haya -- there is; prema -- transcendental love; sei -- that;
pancama purusa-artha -- the fifth platform of perfection of life; purusa-
arthera sima -- the limit of goals of life.
TRANSLATION
"When one comes to the platform of loving service to Lord Krsna by
executing these nine processes, beginning with hearing and chanting, he
has attained the fifth platform of success and the limit of life's goals.
PURPORT
Everyone is after success in religion, economic development, sense
gratification and ultimately merging into the existence of Brahman.
These are the general practices of the common man, but according to the
strict principles of the Vedas, the highest attainment is to rise to the
platform of sravanam kirtanam [SB 7.5.23], hearing and chanting about
the Supreme Personality of Godhead. This is confirmed in Srimad-
Bhagavatam (1.1.2):
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
"Completely rejecting all religious activities which are materially
motivated, this Bhagavata Purana propounds the highest truth, which is
understandable by those devotees who are fully pure in heart. The
highest truth is reality distinguished from illusion for the welfare of
all. Such truth uproots the threefold miseries. This beautiful
Bhagavatam, compiled by the great sage Sri Vyasadeva, is sufficient in
itself for God realization. What is the need of any other scripture? As
soon as one attentively and submissively hears the message of Bhagavatam,
by this culture of knowledge the Supreme Lord is established within his
heart." This verse of Srimad-Bhagavatam rejects as cheating processes
all religious activities that aim at achieving materialistic goals,
including dharma, artha, kama and even moksa, or liberation.
According to Sridhara Svami, the material conception of success (moksa,
or liberation) is desired by those in material existence. Devotees,
however, not being situated in material existence, have no desire for
liberation.
A devotee is always liberated in all stages of life because he is always
engaged in the nine items of devotional service (sravanam, kirtanam, etc.
). Sri Caitanya Mahaprabhu's philosophy holds that devotional service to
Krsna always exists in everyone's heart. It simply has to be awakened by
the process of sravanam kirtanam visnoh [SB 7.5.23]. Sravanadi suddha-
citte karaye udaya (Cc. Madhya 22.107). When a person is actually
engaged in devotional service, his eternal relationship with the Lord,
the servant-master relationship, is awakened.
Madhya 9.262
TEXT 262
TEXT
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
SYNONYMS
evam-vratah -- when one thus engages in a vow to chant and dance; sva --
own; priya -- very dear; nama -- holy name; kirtya -- by chanting; jata -
- in this way develops; anuragah -- attachment; druta-cittah -- very
eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --
cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like a
madman; nrtyati -- dances; loka-bahyah -- without caring for outsiders.
TRANSLATION
"‘When a person is actually advanced and takes pleasure in chanting the
holy name of the Lord, who is very dear to him, he is agitated and
loudly chants the holy name. He also laughs, cries, becomes agitated and
chants just like a madman, not caring for outsiders.'
PURPORT
This verse is a quotation from Srimad-Bhagavatam (11.2.40).
Madhya 9.263
TEXT 263
TEXT
karma-ninda, karma-tyaga, sarva-sastre kahe
karma haite prema-bhakti krsne kabhu nahe
SYNONYMS
karma-ninda -- condemnation of fruitive activities; karma-tyaga --
renunciation of fruitive activities; sarva-sastre kahe -- is announced
in every revealed scripture; karma haite -- from fruitive activities;
prema-bhakti -- devotional service in ecstatic love; krsne -- for Krsna;
kabhu nahe -- can never be achieved.
TRANSLATION
"In every revealed scripture there is condemnation of fruitive
activities. It is advised everywhere to give up engagement in fruitive
activities, for no one can attain the highest goal of life, love of
Godhead, by executing them.
PURPORT
In the Vedas there are three kandas, or divisions: karma-kanda, jnana-
kanda and upasana-kanda. The karma-kanda portion stresses the execution
of fruitive activities. But ultimately it is advised that one abandon
both karma-kanda and jnana-kanda (speculative knowledge) and accept only
upasana-kanda, or bhakti-kanda. One cannot attain love of Godhead by
executing karma-kanda or jnana-kanda. But by dedicating one's karma, or
fruitive activities, to the Supreme Lord, one may be relieved from the
polluted mind, and becoming free from mental pollution helps elevate one
to the spiritual platform. Then, however, one needs the association of a
pure devotee, for only by a pure devotee's association can one become a
pure devotee of the Supreme Personality of Godhead, Krsna. When one
comes to the stage of pure devotional service, the process of sravanam
kirtanam is very essential. By executing the nine items of devotional
service, beginning with sravanam kirtanam, one is completely purified.
Anyabhilasita-sunyam jnana-karmady-anavrtam [Bhakti-rasamrta-sindhu
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
"One should render transcendental loving service to the Supreme Lord
Krsna favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasamrta-sindhu 1.1.111.1.11]. Only then is
one able to execute Krsna's orders in the Bhagavad-gita (18.65):
man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaisyasi satyam te pratijane priyo 'si me
sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucah
[Bg. 18.66]
"Always think of Me, become My devotee, worship Me and offer your homage
unto Me. Thus you will come to Me without fail. I promise you this
because you are My very dear friend. Abandon all varieties of religion
and just surrender unto Me. I shall deliver you from all sinful
reactions. Do not fear." In this way one develops his original
constitutional position of rendering loving service to the Lord.
One cannot be elevated to the highest platform of devotional service by
karma-kanda or jnana-kanda. Pure devotional service can be understood
and attained only through the association of pure devotees. In this
regard, Srila Bhaktisiddhanta Sarasvati Thakura states that there are
two types of karma-kanda activities -- pious and impious. Pious
activities are certainly better than impious activities, but even pious
activities cannot bring about ecstatic love of God, Krsna. Pious and
impious activities can bring about material happiness and distress, but
there is no possibility of one's becoming a pure devotee simply by
acting piously or impiously. Bhakti, devotional service, means
satisfying Krsna. In every revealed scripture, whether stressing jnana-
kanda or karma-kanda, the principle of renunciation is always praised.
The ripened fruit of Vedic knowledge, Srimad-Bhagavatam, is the supreme
Vedic evidence. In Srimad-Bhagavatam (1.5.12) it is said:
naiskarmyam apy acyuta-bhava-varjitam
na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvare
na carpitam karma yad apy akaranam
"Knowledge of self-realization, even though freed from all material
affinity, does not look well if devoid of a conception of the Infallible
[God]. What, then, is the use of fruitive activities, which are
naturally painful from the very beginning and transient by nature, if
they are not utilized for the devotional service of the Lord?" This
means that even knowledge, which is superior to fruitive activity, is
not successful if it is devoid of devotional service. Therefore in
Srimad-Bhagavatam -- in the beginning, middle and end -- karma-kanda and
jnana-kanda are condemned. For example, in Srimad-Bhagavatam (1.1.2) it
is said, dharmah projjhita-kaitavo 'tra.
This is explained in the following verses taken from Srimad-Bhagavatam (
11.11.32) and the Bhagavad-gita (18.66).
Madhya 9.264
TEXT 264
TEXT
ajnayaivam gunan dosan
mayadistan api svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah
SYNONYMS
ajnaya -- knowing perfectly; evam -- thus; gunan -- qualities; dosan --
faults; maya -- by Me; adistan -- instructed; api -- although; svakan --
own; dharman -- occupational duties; santyajya -- giving up; yah --
anyone who; sarvan -- all; mam -- unto Me; bhajet -- may render service;
sah -- he; ca -- and; sat-tamah -- first-class person.
TRANSLATION
"‘Occupational duties are described in the religious scriptures. If one
analyzes them, he can fully understand their qualities and faults and
then give them up completely to render service unto the Supreme
Personality of Godhead. A person who does so is considered a first-class
man.'
Madhya 9.265
TEXT 265
TEXT
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
SYNONYMS
sarva-dharman -- all kinds of occupational duties; parityajya -- giving
up; mam ekam -- unto Me only; saranam -- as shelter; vraja -- go; aham --
I; tvam -- unto you; sarva-papebhyah -- from all the reactions of
sinful life; moksayisyami -- will give liberation; ma -- do not; sucah --
worry.
TRANSLATION
"‘Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reactions. Do not fear. [Bg. 18.66]'
Madhya 9.266
TEXT 266
TEXT
tavat karmani kurvita
na nirvidyeta yavata
mat-katha-sravanadau va
sraddha yavan na jayate
SYNONYMS
tavat -- up to that time; karmani -- fruitive activities; kurvita -- one
should execute; na nirvidyeta -- is not satiated; yavata -- as long as;
mat-katha -- of discourses about Me; sravana-adau -- in the matter of
sravanam, kirtanam, and so on; va -- or; sraddha -- faith; yavat -- as
long as; na -- not; jayate -- is awakened.
TRANSLATION
"‘As long as one is not satiated by fruitive activity and has not
awakened his taste for devotional service by sravanam kirtanam visnoh [
SB 7.5.23], one has to act according to the regulative principles of the
Vedic injunctions.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.20.9).
Madhya 9.267
TEXT 267
TEXT
panca-vidha mukti tyaga kare bhakta-gana
phalgu kari' ‘mukti' dekhe narakera sama
SYNONYMS
panca-vidha -- five kinds of; mukti -- liberation; tyaga kare -- give up;
bhakta-gana -- devotees; phalgu -- insignificant; kari' -- considering;
mukti -- liberation; dekhe -- see; narakera -- to hell; sama -- equal.
TRANSLATION
"Pure devotees reject the five kinds of liberation; indeed, for them
liberation is very insignificant because they see it as hellish.
Madhya 9.268
TEXT 268
TEXT
salokya-sarsti-samipya-
sarupyaikatvam apy uta
diyamanam na grhnanti
vina mat-sevanam janah
SYNONYMS
salokya -- to live on the same planet as the Supreme Personality of
Godhead; sarsti -- to possess opulence equal to the Lord's; samipya --
to always associate with the Supreme Personality of Godhead; sarupya --
to possess bodily features like the Lord's; ekatvam -- to merge into the
body of the Supreme Personality of Godhead; api -- even; uta --
certainly; diyamanam -- being offered; na -- never; grhnanti -- accept;
vina -- without; mat -- My; sevanam -- devotional service; janah --
devotees.
TRANSLATION
"‘Pure devotees always reject the five kinds of liberation, which
include living in the spiritual Vaikuntha planets, possessing the same
opulences as those possessed by the Supreme Lord, having the same bodily
features as the Lord's, associating with the Lord and merging into the
body of the Lord. The pure devotees do not accept these benedictions
without the service of the Lord.'
PURPORT
This is a verse from Srimad-Bhagavatam (3.29.13).
Madhya 9.269
TEXT 269
TEXT
yo dustyajan ksiti-suta-svajanartha-daran
prarthyam sriyam sura-varaih sadayavalokam
naicchan nrpas tad ucitam mahatam madhu-dvit-
sevanurakta-manasam abhavo 'pi phalguh
SYNONYMS
yah -- one who; dustyajan -- very difficult to give up; ksiti -- land;
suta -- children; svajana -- relatives; artha -- riches; daran -- and
wife; prarthyam -- desirable; sriyam -- fortune; sura-varaih -- by the
best of the demigods; sa-daya -- merciful; avalokam -- whose glance; na
aicchat -- did not desire; nrpah -- the King (Maharaja Bharata); tat --
that; ucitam -- is befitting; mahatam -- of great personalities; madhu-
dvit -- of the killer of the demon Madhu; seva-anurakta -- engaged in
the service; manasam -- the minds of whom; abhavah -- cessation of the
repetition of birth and death; api -- even; phalguh -- insignificant.
TRANSLATION
"‘It is very difficult to give up material opulence, land, children,
society, friends, riches, wife or the blessings of the goddess of
fortune, which are desired even by great demigods. But King Bharata did
not desire such things, and this was quite befitting his position,
because for a pure devotee whose mind is always engaged in the service
of the Lord, even liberation, or merging into the existence of the Lord,
is insignificant. And what to speak of material opportunities?'
PURPORT
This is a verse from Srimad-Bhagavatam (5.14.44) concerning the
glorification of King Bharata, whom Sukadeva Gosvami was describing to
King Pariksit.
Madhya 9.270
TEXT 270
TEXT
narayana-parah sarve
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah
SYNONYMS
narayana-parah -- persons who are devotees of the Supreme Personality of
Godhead Narayana; sarve -- all; na -- never; kutascana -- anywhere;
bibhyati -- are afraid; svarga -- in the heavenly planetary system;
apavarga -- on the path of liberation; narakesu -- or in a hellish
condition of life; api -- even; tulya -- equal; artha -- value; darsinah
-- seers of.
TRANSLATION
"‘A person who is a devotee of Lord Narayana is not afraid of a hellish
condition, because he considers it the same as elevation to the heavenly
planets or liberation. The devotees of Lord Narayana are accustomed to
seeing all these things on the same level.'
PURPORT
This is a verse from Srimad-Bhagavatam (6.17.28) regarding the
personality Citraketu. Once when Citraketu saw the goddess Parvati
sitting on the lap of Lord Sambhu (Siva), he criticized Lord Siva for
being shameless and sitting just like an ordinary man with his wife on
his lap. For this reason Citraketu was cursed by Parvati. Later he
became a demon named Vrtrasura. Citraketu was a very powerful king and a
devotee, and he could certainly retaliate even against Lord Siva, but
when Parvati cursed him, he immediately accepted the curse with a bowed
head. When he agreed to accept this curse, Lord Siva praised him and
told Parvati that a devotee of Lord Narayana is never afraid of
accepting any position provided there is a chance to serve the Supreme
Personality of Godhead. This is the purport of narayana-parah sarve na
kutascana bibhyati.
Madhya 9.271
TEXT 271
TEXT
mukti, karma -- dui vastu tyaje bhakta-gana
sei dui sthapa' tumi ‘sadhya', ‘sadhana'
SYNONYMS
mukti -- liberation; karma -- fruitive activities; dui -- two; vastu --
things; tyaje -- give up; bhakta-gana -- the devotees; sei -- those; dui
-- two; sthapa' -- establish; tumi -- you; sadhya -- the goal of life;
sadhana -- the process of achievement.
TRANSLATION
"Both liberation and fruitive activity are rejected by devotees. You are
trying to establish these things as life's goal and the process for
attaining it."
Madhya 9.272
TEXT 272
TEXT
sannyasi dekhiya more karaha vancana
na kahila teni sadhya-sadhana-laksana
SYNONYMS
sannyasi -- a person in the renounced order of life; dekhiya -- seeing;
more -- unto Me; karaha -- you do; vancana -- duplicity; na kahila --
did not describe; teni -- therefore; sadhya -- objective; sadhana --
process of achievement; laksana -- symptoms.
TRANSLATION
Sri Caitanya Mahaprabhu continued speaking to the Tattvavadi acarya: "
Seeing that I am a mendicant in the renounced order of life, you have
been playing with Me in a duplicitous way. You have not actually
described the process and ultimate objective."
Madhya 9.273
TEXT 273
TEXT
suni' tattvacarya haila antare lajjita
prabhura vaisnavata dekhi, ha-ila vismita
SYNONYMS
suni' -- hearing; tattva-acarya -- the acarya of the Tattvavada
sampradaya; haila -- became; antare -- within the mind; lajjita --
ashamed; prabhura -- of Lord Sri Caitanya Mahaprabhu; vaisnavata --
devotion in Vaisnavism; dekhi -- seeing; ha-ila -- became; vismita --
struck with wonder.
TRANSLATION
After hearing Sri Caitanya Mahaprabhu, the acarya of the Tattvavada
sampradaya became very much ashamed. Upon observing Sri Caitanya
Mahaprabhu's rigid faith in Vaisnavism, he was struck with wonder.
Madhya 9.274
TEXT 274
TEXT
acarya kahe, -- tumi yei kaha, sei satya haya
sarva-sastre vaisnavera ei suniscaya
SYNONYMS
acarya kahe -- the Tattvavadi acarya said; tumi -- You; yei -- whatever;
kaha -- say; sei -- that; satya -- truth; haya -- is; sarva-sastre -- in
all revealed scriptures; vaisnavera -- of the devotees of Lord Visnu; ei
-- this; su-niscaya -- conclusion.
TRANSLATION
The Tattvavadi acarya replied, "What You have said is certainly factual.
It is the conclusion of all the revealed scriptures of the Vaisnavas.
Madhya 9.275
TEXT 275
TEXT
tathapi madhvacarya ye kariyache nirbandha
sei acariye sabe sampradaya-sambandha
SYNONYMS
tathapi -- still; madhva-acarya -- Madhvacarya; ye -- whatever;
kariyache -- formulated; nirbandha -- rules and regulations; sei -- that;
acariye -- we practice; sabe -- all; sampradaya -- party; sambandha --
relationship.
TRANSLATION
"Still, whatever Madhvacarya has established as the formula for our
party we practice as a party policy."
Madhya 9.276
TEXT 276
TEXT
prabhu kahe,-karmi, jnani, -- dui bhakti-hina
tomara sampradaye dekhi sei dui cihna
SYNONYMS
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; karmi -- fruitive
worker; jnani -- mental speculator; dui -- both of them; bhakti-hina --
nondevotees; tomara -- your; sampradaye -- in the community; dekhi -- I
see; sei -- those; dui -- both; cihna -- symptoms.
TRANSLATION
Sri Caitanya Mahaprabhu said, "Both the fruitive worker and the
speculative philosopher are considered nondevotees. We see both elements
present in your sampradaya.
Madhya 9.277
TEXT 277
TEXT
sabe, eka guna dekhi tomara sampradaye
satya-vigraha kari' isvare karaha niscaye
SYNONYMS
sabe -- in all; eka -- one; guna -- quality; dekhi -- I see; tomara --
your; sampradaye -- in the party; satya-vigraha -- the form of the Lord
as truth; kari' -- accepting; isvare -- the Supreme Personality of
Godhead; karaha -- you do; niscaye -- conviction.
TRANSLATION
"The only qualification that I see in your sampradaya is that you accept
the form of the Lord as truth."
PURPORT
Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya,
who belonged to the Madhvacarya-sampradaya, that the general behavior of
the Tattvavadis did not favor pure devotional service, which must be
devoid of the taints of fruitive activity and speculative knowledge. As
far as fruitive activity is concerned, the contamination is the desire
for elevation to a higher standard of life, and for speculative
knowledge the contamination is the desire to merge into the existence of
the Absolute Truth. The Tattvavada sampradaya of the Madhvacarya school
sticks to the principle of varnasrama-dharma, which involves fruitive
activity. Their ultimate goal (mukti) is simply a form of material
desire. A pure devotee should be free from all kinds of material desire.
He simply engages in the service of the Lord. Nonetheless, Caitanya
Mahaprabhu was pleased that the Madhvacarya-sampradaya, or the
Tattvavada sampradaya, accepted the transcendental form of the Lord.
This is the great qualification of the Vaisnava sampradayas.
It is the Mayavada sampradaya that does not accept the transcendental
form of the Lord. If a Vaisnava sampradaya is also carried away by that
impersonal attitude, that sampradaya has no position at all. It is a
fact that there are many so-called Vaisnavas whose ultimate aim is to
merge into the existence of the Lord. For example, the sahajiyas'
Vaisnava philosophy is to become one with the Supreme. Sri Caitanya
Mahaprabhu points out that Sri Madhavendra Puri accepted Madhvacarya
only because his sampradaya accepted the transcendental form of the Lord.
Madhya 9.278
TEXT 278
TEXT
ei-mata tanra ghare garva curna kari'
phalgu-tirthe tabe cali aila gaurahari
SYNONYMS
ei-mata -- in this way; tanra ghare -- at his place; garva -- pride;
curna -- broken; kari' -- making; phalgu-tirthe -- to the holy place
named Phalgu-tirtha; tabe -- then; cali -- walking; aila -- came;
gaurahari -- Lord Sri Caitanya Mahaprabhu.
TRANSLATION
Thus Sri Caitanya Mahaprabhu broke the pride of the Tattvavadis to
pieces. He then went to the holy place known as Phalgu-tirtha.
Madhya 9.279
TEXT 279
TEXT
tritakupe visalara kari' darasana
pancapsara-tirthe aila sacira nandana
SYNONYMS
tritakupe -- to Tritakupa; visalara -- of the Deity named Visala; kari' -
- doing; darasana -- visiting; panca-apsara-tirthe -- to Pancapsara-
tirtha; aila -- came; sacira nandana -- the son of mother Saci.
TRANSLATION
Sri Caitanya Mahaprabhu, the son of mother Saci, next went to Tritakupa,
and after seeing the Visala Deity there, He went to the holy place known
as Pancapsara-tirtha.
PURPORT
The Apsaras, denizens of the heavenly planets, are generally known as
dancing girls. The girls in the heavenly planets are exquisitely
beautiful, and if a woman on earth is found to be very beautiful, she is
compared to the Apsaras. There were five Apsaras named Lata, Budbuda,
Samici, Saurabheyi and Varna. It is said that these five beautiful
dancing girls were sent by Indra to break the severe austerity of a
saintly person called Acyuta Rsi. This action was typical of Indra, the
King of heaven. Whenever Indra discovered someone undergoing severe
austerities, he would begin to fear for his post. Indra was always
anxious about his position, fearing that if someone became more powerful
than he was, he would lose his elevated position. Thus as soon as he
would see a saint undergoing severe austerities, he would send dancing
girls to distract him. Even the great saint Visvamitra Muni fell victim
to his plan.
When the five Apsaras went to break Acyuta Rsi's meditation, they were
all chastised and cursed by the saint. As a result, the girls turned
into crocodiles in a lake that came to be known as Pancapsara. Lord
Ramacandra also visited this place. From Sri Narada Muni's narration, it
is understood that when Arjuna went to visit the holy places, he learned
about the condemnation of the five Apsaras. He delivered them from their
abominable condition, and from that day the lake known as Pancapsara
became a place of pilgrimage.
Madhya 9.280
TEXT 280
TEXT
gokarne siva dekhi' aila dvaipayani
surparaka-tirthe aila nyasi-siromani
SYNONYMS
gokarne -- in the place named Gokarna; siva -- the temple of Lord Siva;
dekhi' -- seeing; aila -- came; dvaipayani -- to Dvaipayani; surparaka-
tirthe -- to the holy place named Surparaka; aila -- came; nyasi-
siromani -- the best of the sannyasis, Sri Caitanya Mahaprabhu.
TRANSLATION
After seeing Pancapsara, Sri Caitanya Mahaprabhu went to Gokarna. While
there, He visited the temple of Lord Siva, and then He went to
Dvaipayani. Sri Caitanya Mahaprabhu, the crown jewel of all sannyasis,
then went to Surparaka-tirtha.
PURPORT
Gokarna is situated in North Kanara, in the Karnataka state. It is about
thirty-three miles southeast of Karwar. This place is very famous for
the temple of Lord Siva known as Maha-balesvara. Hundreds and thousands
of pilgrims come to see this temple.
Surparaka is about twenty-six miles north of Bombay. In the Maharashtra
province, near Bombay, is a district known as Thana and a place known as
Sopara. Surparaka is mentioned in the Mahabharata (Santi-parva, 41.66–67)
.
Madhya 9.281
TEXT 281
TEXT
kolapure laksmi dekhi' dekhena ksira-bhagavati
langa-ganesa dekhi' dekhena cora-parvati
SYNONYMS
kolapure -- at Kolapura; laksmi -- the goddess of fortune; dekhi' --
seeing; dekhena -- He visited; ksira-bhagavati -- the temple of Ksira-
bhagavati; langa-ganesa -- the deity Langa-ganesa; dekhi' -- seeing;
dekhena -- He sees; cora-parvati -- the goddess Parvati, who is known as
a thief.
TRANSLATION
Sri Caitanya Mahaprabhu then visited the town of Kolapura, where He saw
the goddess of fortune in the temple of Ksira-bhagavati and saw Langa-
ganesa in another temple, known as Cora-parvati.
PURPORT
Kolapura is a town in the Maharashtra province, formerly known as Bombay
Pradesh. Formerly Kolapura was a native state, and it is bordered on the
north by the district of Santara, on the east and south by the district
of Belagama, and on the west by the district of Ratnagiri. In Kolapura
there is a river named Urna. From the Bombay Gazette it is understood
that there were about 250 temples there, out of which six are very
famous. These are (1) Ambabai, or Mahalaksmi Mandira, (2) Vithoba
Mandira, (3) Temblai Mandira, (4) Mahakali Mandira, (5) Phiranga-i, or
Pratyangira Mandira, and (6) Yallamma Mandira.
Madhya 9.282
TEXT 282
TEXT
tatha haite pandarapure aila gauracandra
viththala-thakura dekhi' paila ananda
SYNONYMS
tatha haite -- from there; pandara-pure -- to Pandarapura; aila -- came;
gauracandra -- Lord Sri Caitanya Mahaprabhu; viththala-thakura -- the
Deity known as Viththala; dekhi' -- seeing; paila -- got; ananda --
great happiness.
TRANSLATION
From there Sri Caitanya Mahaprabhu went to Pandarapura, where He happily
saw the temple of Viththala Thakura.
PURPORT
The city of Pandarapura is situated on the river Bhima. It is said that
Sri Caitanya Mahaprabhu initiated Tukarama when He visited Pandarapura,
and thus Tukarama became His disciple. Tukarama Acarya became very
famous in the Maharashtra province, and he spread the sankirtana
movement all over the province. The sankirtana party belonging to
Tukarama is still very popular in Bombay and throughout the province of
Maharashtra. Tukarama's book is known as Abhanga. His sankirtana party
exactly resembles the Gaudiya-Vaisnava sankirtana parties, for they
chant the holy name of the Lord with mrdanga and karatalas.
The Lord Viththaladeva mentioned in this verse is a form of Lord Visnu
with two hands. He is Narayana.
Madhya 9.283
TEXT 283
TEXT
premavese kaila bahuta kirtana-nartana
tahan eka vipra tanre kaila nimantrana
SYNONYMS
prema-avese -- in the great ecstasy of love; kaila -- performed; bahuta -
- much; kirtana-nartana -- chanting and dancing; tahan -- there; eka --
one; vipra -- brahmana; tanre -- unto Him; kaila -- did; nimantrana --
invitation.
TRANSLATION
Sri Caitanya Mahaprabhu chanted and danced in various ways as usual. A
brahmana, seeing Him in ecstatic love, was very pleased and invited the
Lord to his home for lunch.
Madhya 9.284
TEXT 284
TEXT
bahuta adare prabhuke bhiksa karaila
bhiksa kari' tatha eka subha-varta paila
SYNONYMS
bahuta adare -- with great love; prabhuke -- unto Lord Sri Caitanya
Mahaprabhu; bhiksa karaila -- offered lunch; bhiksa kari' -- after
finishing His lunch; tatha -- there; eka -- one; subha-varta --
auspicious news; paila -- got.
TRANSLATION
The brahmana offered Sri Caitanya Mahaprabhu food with great respect and
love. After finishing His lunch, the Lord received auspicious news.
Madhya 9.285
TEXT 285
TEXT
madhava-purira sisya ‘sri-ranga-puri' nama
sei grame vipra-grhe karena visrama
SYNONYMS
madhava-purira sisya -- a disciple of Madhavendra Puri; sri-ranga-puri --
Sri Ranga Puri; nama -- named; sei grame -- in that village; vipra-grhe
-- in the house of a brahmana; karena visrama -- rests.
TRANSLATION
Sri Caitanya Mahaprabhu received word that Sri Ranga Puri, one of the
disciples of Sri Madhavendra Puri, was present in that village at the
home of a brahmana.
Madhya 9.286
TEXT 286
TEXT
suniya calila prabhu tanre dekhibare
vipra-grhe vasi' achena, dekhila tanhare
SYNONYMS
suniya -- hearing; calila -- went; prabhu -- Sri Caitanya Mahaprabhu;
tanre -- him; dekhibare -- to see; vipra-grhe -- at the house of the
brahmana; vasi' -- sitting; achena -- was; dekhila -- saw; tanhare --
him.
TRANSLATION
Hearing this news, Sri Caitanya Mahaprabhu immediately went to see Sri
Ranga Puri at the brahmana's home. Upon entering, the Lord saw him
sitting there.
Madhya 9.287
TEXT 287
TEXT
premavese kare tanre danda-paranama
asru, pulaka, kampa, sarvange pade ghama
SYNONYMS
prema-avese -- in ecstatic love; kare -- does; tanre -- unto him; danda-
paranama -- obeisances, falling flat; asru -- tears; pulaka --
jubilation; kampa -- trembling; sarva-ange -- all over the body; pade --
there was; ghama -- perspiration.
TRANSLATION
As soon as Sri Caitanya Mahaprabhu saw Sri Ranga Puri, He immediately
offered him obeisances in ecstatic love, falling flat on the ground. The
symptoms of transcendental transformation were visible -- namely, tears,
jubilation, trembling and perspiration.
Madhya 9.288
TEXT 288
TEXT
dekhiya vismita haila sri-ranga-purira mana
‘uthaha sripada' bali' balila vacana
SYNONYMS
dekhiya -- seeing; vismita -- astonished; haila -- became; sri-ranga-
purira -- of Sri Ranga Puri; mana -- the mind; uthaha -- get up; sri-
pada -- Your Holiness; bali' -- saying; balila vacana -- began to speak.
TRANSLATION
Upon seeing Sri Caitanya Mahaprabhu in such an ecstatic mood, Sri Ranga
Puri said, "Your Holiness, please get up.
Madhya 9.289
TEXT 289
TEXT
sripada, dhara mora gosanira sambandha
taha vina anyatra nahi ei premara gandha
SYNONYMS
sri-pada -- O Your Holiness; dhara -- You hold; mora -- my; gosanira --
with Sri Madhavendra Puri; sambandha -- relationship; taha vina --
without him; anyatra -- elsewhere; nahi -- there is not; ei -- this;
premara -- of ecstasy; gandha -- fragrance.
TRANSLATION
"Your Holiness is certainly related to Sri Madhavendra Puri, without
whom there is no fragrance of ecstatic love."
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura remarks that up to the advent of
His Holiness Sripada Laksmipati Tirtha, it was the system in the
disciplic succession of Madhvacarya to worship Lord Krsna alone. After
Srila Madhavendra Puri, worship of both Radha and Krsna was established.
For this reason Sri Madhavendra Puri is accepted as the root of worship
in ecstatic love. Unless one is connected to the disciplic succession of
Madhavendra Puri, there is no possibility of awakening the symptoms of
ecstatic love. The word gosani is significant in this connection. The
spiritual master who is fully surrendered unto the Supreme Personality
of Godhead and has no business other than the Lord's service is called
the best of the paramahamsas. A paramahamsa has no program for sense
gratification; he is interested only in satisfying the senses of the
Lord. One who has control of the senses in this way is called a gosani
or a gosvami, master of the senses. The senses cannot be controlled
unless one is engaged in the service of the Lord; therefore the bona
fide spiritual master, who has full control over his senses, engages
twenty-four hours a day in the Lord's service. He can therefore be
addressed as gosani or gosvami. The title gosvami cannot be inherited
but can be given only to a bona fide spiritual master.
There were six great Gosvamis of Vrndavana -- Srila Rupa, Sanatana,
Bhatta Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha -- and
none of them inherited the title of gosvami. All the Gosvamis of
Vrndavana were bona fide spiritual masters situated on the highest
platform of devotional service, and for that reason they were called
gosvamis. All the temples of Vrndavana were certainly started by the six
Gosvamis. Later the worship in the temples was entrusted to some
householder disciples of the Gosvamis, and since then the hereditary
title of gosvami has been used. However, only one who is a bona fide
spiritual master expanding the cult of Sri Caitanya Mahaprabhu, the
Krsna consciousness movement, and who is in full control of his senses
can be addressed as a gosvami. Unfortunately, the hereditary process is
going on; therefore at the present moment, in most cases the title is
being misused due to ignorance of the word's etymology.
Madhya 9.290
TEXT 290
TEXT
eta bali' prabhuke uthana kaila alingana
galagali kari' dunhe karena krandana
SYNONYMS
eta bali' -- saying this; prabhuke -- Lord Sri Caitanya Mahaprabhu;
uthana -- lifting up; kaila -- did; alingana -- embracing; galagali --
shoulder to shoulder; kari' -- doing; dunhe -- both of them; karena --
do; krandana -- crying.
TRANSLATION
After saying this, Sri Ranga Puri lifted Sri Caitanya Mahaprabhu up and
embraced Him. As they embraced shoulder to shoulder, they both began to
cry in ecstasy.
Madhya 9.291
TEXT 291
TEXT
ksaneke avesa chadi' dunhara dhairya haila
isvara-purira sambandha gosani janaila
SYNONYMS
ksaneke -- after just a few moments; avesa -- ecstasy; chadi' -- giving
up; dunhara -- of both of them; dhairya -- patience; haila -- there was;
isvara-purira -- of Isvara Puri; sambandha -- relationship; gosani --
Sri Caitanya Mahaprabhu; janaila -- disclosed.
TRANSLATION
After some moments, they came to their senses and became patient. Sri
Caitanya Mahaprabhu then informed Sri Ranga Puri about His relationship
with Isvara Puri.
Madhya 9.292
TEXT 292
TEXT
adbhuta premera vanya dunhara uthalila
dunhe manya kari' dunhe anande vasila
SYNONYMS
adbhuta -- wonderful; premera -- of love of Godhead; vanya -- inundation;
dunhara -- of both of them; uthalila -- arose; dunhe -- both of them;
manya kari' -- offering respect; dunhe -- both of them; anande -- with
great happiness; vasila -- sat down.
TRANSLATION
They were both inundated by the wonderful ecstasy of love that was
aroused in them. Finally they sat down and respectfully began to
converse.
Madhya 9.293
TEXT 293
TEXT
dui jane krsna-katha kahe ratri-dine
ei-mate gonaila panca-sata dine
SYNONYMS
dui jane -- both the persons; krsna-katha -- topics of Krsna; kahe --
speak; ratri-dine -- day and night; ei-mate -- in this way; gonaila --
passed; panca-sata -- five to seven; dine -- days.
TRANSLATION
In this way they discussed topics about Lord Krsna continually for five
to seven days.
Madhya 9.294
TEXT 294
TEXT
kautuke puri tanre puchila janma-sthana
gosani kautuke kahena ‘navadvipa' nama
SYNONYMS
kautuke -- out of curiosity; puri -- Sri Ranga Puri; tanre -- Him;
puchila -- asked; janma-sthana -- the place of birth; gosani -- Sri
Caitanya Mahaprabhu; kautuke -- as a matter of course; kahena -- said;
nava-dvipa -- Navadvipa; nama -- name.
TRANSLATION
Out of curiosity, Sri Ranga Puri asked Sri Caitanya Mahaprabhu about His
birthplace, and the Lord informed him that it was Navadvipa-dhama.
Madhya 9.295
TEXT 295
TEXT
sri-madhava-purira sange sri-ranga-puri
purve asiyachila tenho nadiya-nagari
SYNONYMS
sri-madhava-purira sange -- with Sri Madhavendra Puri; sri-ranga-puri --
Sri Ranga Puri; purve -- formerly; asiyachila -- came; tenho -- he;
nadiya-nagari -- to the city of Nadia.
TRANSLATION
Sri Ranga Puri had formerly gone to Navadvipa with Sri Madhavendra Puri,
and he therefore remembered the incidents that had taken place there.
Madhya 9.296
TEXT 296
TEXT
jagannatha-misra-ghare bhiksa ye karila
apurva mocara ghanta tahan ye khaila
SYNONYMS
jagannatha-misra-ghare -- in the house of Sri Jagannatha Misra; bhiksa --
lunch; ye -- that; karila -- took; apurva -- unprecedented; mocara
ghanta -- curry made of plantain flowers; tahan -- there; ye -- that;
khaila -- ate.
TRANSLATION
As soon as Sri Ranga Puri recalled Navadvipa, he also recalled
accompanying Sri Madhavendra Puri to the house of Jagannatha Misra,
where Ranga Puri had taken lunch. He even remembered the taste of an
unprecedented curry made of banana flowers.
Madhya 9.297
TEXT 297
TEXT
jagannathera brahmani, tenha -- maha-pativrata
vatsalye hayena tenha yena jagan-mata
SYNONYMS
jagannathera -- of Jagannatha Misra; brahmani -- wife; tenha -- she;
maha -- great; pati-vrata -- devoted to her husband; vatsalye -- in
affection; hayena -- was; tenha -- she; yena -- as if; jagat-mata -- the
mother of the whole universe.
TRANSLATION
Sri Ranga Puri also remembered the wife of Jagannatha Misra. She was
very devoted and chaste. As for her affection, she was exactly like the
mother of the universe.
Madhya 9.298
TEXT 298
TEXT
randhane nipuna tan-sama nahi tribhuvane
putra-sama sneha karena sannyasi-bhojane
SYNONYMS
randhane -- in cooking; nipuna -- very expert; tan-sama -- like her;
nahi -- there is none; tri-bhuvane -- in the three worlds; putra-sama --
like to her own sons; sneha karena -- she was affectionate; sannyasi-
bhojane -- in feeding the sannyasis.
TRANSLATION
He also remembered how Sri Jagannatha Misra's wife, Sacimata, was expert
in cooking. He recalled that she was very affectionate toward the
sannyasis and fed them exactly like her own sons.
Madhya 9.299
TEXT 299
TEXT
tanra eka yogya putra kariyache sannyasa
‘sankararanya' nama tanra alpa vayasa
SYNONYMS
tanra -- her; eka -- one; yogya -- deserving; putra -- son; kariyache --
has accepted; sannyasa -- the renounced order of life; sankararanya --
Sankararanya; nama -- named; tanra -- his; alpa -- little; vayasa -- age.
TRANSLATION
Sri Ranga Puri also remembered that one of her deserving sons had
accepted the renounced order at a very young age. His name was
Sankararanya.
Madhya 9.300
TEXT 300
TEXT
ei tirthe sankararanyera siddhi-prapti haila
prastave sri-ranga-puri eteka kahila
SYNONYMS
ei tirthe -- in this holy place; sankararanyera -- of Sankararanya;
siddhi-prapti -- attainment of perfection; haila -- became fulfilled;
prastave -- in the course of conversation; sri-ranga-puri -- Sri Ranga
Puri; eteka -- thus; kahila -- spoke.
TRANSLATION
Sri Ranga Puri informed Sri Caitanya Mahaprabhu that the sannyasi named
Sankararanya had attained perfection in that holy place, Pandarapura.
PURPORT
Sri Caitanya Mahaprabhu's elder brother was named Visvarupa. He left
home before Sri Caitanya Mahaprabhu and accepted the sannyasa order
under the name of Sankararanya Svami. He traveled all over the country
and finally went to Pandarapura, where He passed away after attaining
perfection. In other words, He entered the spiritual world after giving
up His mortal body at Pandarapura. Sri Ranga Puri, a disciple of Sri
Madhavendra Puri and Godbrother of Isvara Puri, disclosed this important
news to Sri Caitanya Mahaprabhu.
Madhya 9.301
TEXT 301
TEXT
prabhu kahe,-purvasrame tenha mora bhrata
jagannatha misra-purvasrame mora pita
SYNONYMS
prabhu kahe -- the Lord replied; purva-asrame -- in My previous asrama;
tenha -- He; mora bhrata -- My brother; jagannatha misra -- Jagannatha
Misra; purva-asrame -- in My previous asrama; mora pita -- My father.
TRANSLATION
Sri Caitanya Mahaprabhu said, "In My previous asrama, Sankararanya was
My brother and Jagannatha Misra was My father."
Madhya 9.302
TEXT 302
TEXT
ei-mata dui-jane ista-gosthi kari'
dvaraka dekhite calila sri-ranga-puri
SYNONYMS
ei-mata -- in this way; dui-jane -- both of them; ista-gosthi kari' --
discussing many topics; dvaraka dekhite -- to see Dvaraka; calila --
started; sri-ranga-puri -- Sri Ranga Puri.
TRANSLATION
After finishing his talks with Sri Caitanya Mahaprabhu, Sri Ranga Puri
started for Dvaraka-dhama.
Madhya 9.303
TEXT 303
TEXT
dina cari tatha prabhuke rakhila brahmana
bhima-nadi snana kari' karena viththala darsana
SYNONYMS
dina -- days; cari -- four; tatha -- there; prabhuke -- Lord Caitanya
Mahaprabhu; rakhila -- kept; brahmana -- the brahmana; bhima-nadi -- in
the river Bhima; snana kari' -- bathing; karena -- does; viththala
darsana -- visit the temple of Viththala.
TRANSLATION
After Sri Ranga Puri departed for Dvaraka, Sri Caitanya Mahaprabhu
remained with the brahmana at Pandarapura for four more days. He took
His bath in the Bhima River and visited the temple of Viththala.
Madhya 9.304
TEXT 304
TEXT
tabe mahaprabhu aila krsna-venva-tire
nana tirtha dekhi' tahan devata-mandire
SYNONYMS
tabe -- thereafter; mahaprabhu -- Sri Caitanya Mahaprabhu; aila -- came;
krsna-venva-tire -- to the bank of the river Krsna-venva; nana --
various; tirtha -- holy places; dekhi' -- seeing; tahan -- there; devata-
mandire -- in the temples of some gods.
TRANSLATION
Sri Caitanya Mahaprabhu next went to the bank of the Krsna-venva River,
where He visited many holy places and the temples of various gods.
PURPORT
This river is a branch of the river Krsna. It is said that Thakura
Bilvamangala resided on the banks of this river, which is also called
the Vina, the Veni, the Sina and the Bhima.
Madhya 9.305
TEXT 305
TEXT
brahmana-samaja saba -- vaisnava-carita
vaisnava sakala pade ‘krsna-karnamrta'
SYNONYMS
brahmana-samaja -- the community of brahmanas; saba -- all; vaisnava-
carita -- pure devotees; vaisnava sakala -- all the Vaisnavas; pade --
study; krsna-karnamrta -- the Krsna-karnamrta of Bilvamangala Thakura.
TRANSLATION
The brahmana community there was composed of pure devotees. They
regularly studied a book entitled Krsna-karnamrta, which was composed by
Bilvamangala Thakura.
PURPORT
This book was composed by Bilvamangala Thakura in 112 verses. There are
two or three other books bearing the same name, and there are also two
commentaries on Bilvamangala's book. One commentary was written by
Krsnadasa Kaviraja Gosvami and the other by Caitanya dasa Gosvami.
Madhya 9.306
TEXT 306
TEXT
krsna-karnamrta suni' prabhura ananda haila
agraha kariya punthi lekhana laila
SYNONYMS
krsna-karnamrta suni' -- after hearing the Krsna-karnamrta; prabhura --
of Lord Sri Caitanya Mahaprabhu; ananda haila -- there was great
happiness; agraha kariya -- with great eagerness; punthi -- the book;
lekhana -- getting copied; laila -- took.
TRANSLATION
Sri Caitanya Mahaprabhu was very pleased to hear the book Krsna-
karnamrta, and with great eagerness He had it copied and took it with
Him.
Madhya 9.307
TEXT 307
TEXT
‘karnamrta'-sama vastu nahi tribhuvane
yaha haite haya krsne suddha-prema-jnane
SYNONYMS
karnamrta -- the Krsna-karnamrta; sama -- like; vastu nahi -- there is
nothing; tri-bhuvane -- in the three worlds; yaha haite -- from which;
haya -- there is; krsne -- unto Lord Krsna; suddha-prema-jnane --
knowledge of pure devotional service.
TRANSLATION
There is no comparison to the Krsna-karnamrta within the three worlds.
By studying this book, one is elevated to the knowledge of pure
devotional service to Krsna.
Madhya 9.308
TEXT 308
TEXT
saundarya-madhurya-krsna-lilara avadhi
sei jane, ye ‘karnamrta' pade niravadhi
SYNONYMS
saundarya -- beauty; madhurya -- sweetness; krsna-lilara -- of the
pastimes of Lord Krsna; avadhi -- limit; sei jane -- he knows; ye -- one
who; karnamrta -- the book Krsna-karnamrta; pade -- studies; niravadhi --
constantly.
TRANSLATION
One who constantly reads the Krsna-karnamrta can fully understand the
beauty and melodious taste of the pastimes of Lord Krsna.
Madhya 9.309
TEXT 309
TEXT
‘brahma-samhita', ‘karnamrta' dui punthi pana
maha-ratna-praya pai aila sange lana
SYNONYMS
Brahma-samhita -- the book Brahma-samhita; karnamrta -- the book Krsna-
karnamrta; dui -- two; punthi -- books; pana -- getting; maha-ratna-
praya -- like the most valuable jewels; pai -- getting; aila -- came
back; sange -- with Him; lana -- taking.
TRANSLATION
The Brahma-samhita and Krsna-karnamrta were two books that Sri Caitanya
Mahaprabhu considered to be most valuable jewels. Therefore He took them
with Him on His return trip.
Madhya 9.310
TEXT 310
TEXT
tapi snana kari' aila mahismati-pure
nana tirtha dekhi tahan narmadara tire
SYNONYMS
tapi -- in the Tapi River; snana kari' -- taking a bath; aila -- arrived;
mahismati-pure -- at Mahismati-pura; nana tirtha -- many holy places;
dekhi -- seeing; tahan -- there; narmadara tire -- on the bank of the
river Narmada.
TRANSLATION
Sri Caitanya Mahaprabhu next arrived at the banks of the river Tapi.
After bathing there, He went to Mahismati-pura. While there, He saw many
holy places on the banks of the river Narmada.
PURPORT
The river Tapi is also known as Tapti. The river's source is a mountain
called Multai, and the river flows westward through the state of
Saurastra and into the Arabian Sea.
Mahismati-pura (Maheshwar) is mentioned in Mahabharata in connection
with Sahadeva's victory. Sahadeva, the youngest brother of the Pandavas,
conquered that part of the country. As stated in the Mahabharata:
tato ratnany upadaya purim mahismatim yayau
tatra nilena rajna sa cakre yuddham nararsabhah
"After acquiring jewels, Sahadeva went to the city of Mahismati, where
he fought with a king called Nila."
Madhya 9.311
TEXT 311
TEXT
dhanus-tirtha dekhi' karila nirvindhyate snane
rsyamuka-giri aila dandakaranye
SYNONYMS
dhanuh-tirtha -- Dhanus-tirtha; dekhi' -- seeing; karila -- did;
nirvindhyate -- in the river Nirvindhya; snane -- bathing; rsyamuka-giri
-- at the Rsyamuka Mountain; aila -- arrived; dandaka-aranye -- in the
forest known as Dandakaranya.
TRANSLATION
The Lord next arrived at Dhanus-tirtha, where He took His bath in the
river Nirvindhya. He then arrived at Rsyamuka Mountain and then went to
Dandakaranya.
PURPORT
According to some opinions, Rsyamuka is a chain of mountains beginning
at the village of Hampi-grama in the district of Belari. The mountain
chain begins along the bank of the river Tungabhadra, which gradually
reaches the state of Hyderabad. According to other opinions, this hill
is situated in Madhya Pradesh and bears the present name of Rampa.
Dandakaranya is a spacious tract of land which begins north of Khandesa
and extends up to the southern Ahammada-nagara through Nasika and
Aurangabada. The Godavari River flows through this tract of land, and
there is a great forest there where Lord Ramacandra lived.
Madhya 9.312
TEXT 312
TEXT
‘saptatala-vrksa' dekhe kanana-bhitara
ati vrddha, ati sthula, ati uccatara
SYNONYMS
sapta-tala-vrksa -- seven palm trees; dekhe -- sees; kanana bhitara --
within the forest; ati vrddha -- very old; ati sthula -- very bulky; ati
uccatara -- very high.
TRANSLATION
Within the Dandakaranya forest Sri Caitanya Mahaprabhu then visited a
place called Saptatala. The seven palm trees there were very old, very
bulky and very high.
PURPORT
The name Saptatala is mentioned in the Kiskindhya section of the
Ramayana and is described in the eleventh and twelfth chapters of that
section.
Madhya 9.313
TEXT 313
TEXT
saptatala dekhi' prabhu alingana kaila
sasarire saptatala vaikunthe calila
SYNONYMS
sapta-tala dekhi' -- upon seeing the seven palm trees; prabhu -- Lord
Caitanya Mahaprabhu; alingana kaila -- embraced; sa-sarire -- with their
bodies; sapta-tala -- the seven palm trees; vaikunthe calila -- returned
to Vaikunthaloka.
TRANSLATION
Upon seeing the seven palm trees, Sri Caitanya Mahaprabhu embraced them.
As a result, they all returned to Vaikunthaloka, the spiritual world.
Madhya 9.314
TEXT 314
TEXT
sunya-sthala dekhi' lokera haila camatkara
loke kahe, e sannyasi -- rama-avatara
SYNONYMS
sunya-sthala -- the vacant place; dekhi' -- seeing; lokera -- of the
people in general; haila -- there was; camatkara -- astonishment; loke
kahe -- all people began to say; e sannyasi -- this sannyasi; rama-
avatara -- incarnation of Lord Ramacandra.
TRANSLATION
After the seven palm trees had departed for Vaikuntha, everyone was
astonished to see that they were gone. The people then began to say, "
This sannyasi called Sri Caitanya Mahaprabhu must be an incarnation of
Lord Ramacandra.
Madhya 9.315
TEXT 315
TEXT
sasarire tala gela sri-vaikuntha-dhama
aiche sakti kara haya, vina eka rama
SYNONYMS
sa-sarire -- with the material body; tala -- the palm trees; gela --
went; sri-vaikuntha-dhama -- to the spiritual kingdom, known as
Vaikuntha; aiche -- such; sakti -- power; kara -- whose; haya -- is;
vina -- without; eka -- one; rama -- Lord Ramacandra.
TRANSLATION
"Only Lord Ramacandra has the power to send seven palm trees to the
spiritual Vaikuntha planets."
Madhya 9.316
TEXT 316
TEXT
prabhu asi' kaila pampa-sarovare snana
pancavati asi, tahan karila visrama
SYNONYMS
prabhu -- Sri Caitanya Mahaprabhu; asi' -- coming; kaila -- did; pampa-
sarovare -- in the lake known as Pampa; snana -- bathing; pancavati asi -
- then coming to Pancavati; tahan -- there; karila -- took; visrama --
rest.
TRANSLATION
Eventually Sri Caitanya Mahaprabhu arrived at a lake known as Pampa,
where He took His bath. He then went to a place called Pancavati, where
He rested.
PURPORT
According to some, the old name of the Tungabhadra River was Pamba.
According to others, Vijaya-nagara, the capital of the state, was known
as Pampatirtha. According to still others, the lake near Anagundi, in
the direction of Hyderabad, is Pampa-sarovara. The river Tungabhadra
also flows through there. There are many different opinions about the
lake called Pampa-sarovara.
Madhya 9.317
TEXT 317
TEXT
nasike tryambaka dekhi' gela brahmagiri
kusavarte aila yahan janmila godavari
SYNONYMS
nasike -- at the holy place Nasika; tryambaka -- a deity of Lord Siva;
dekhi' -- after seeing; gela -- went; brahmagiri -- to the place known
as Brahmagiri; kusavarte aila -- then He came to the holy place known as
Kusavarta; yahan -- where; janmila -- took birth; godavari -- the river
Godavari.
TRANSLATION
Sri Caitanya Mahaprabhu then visited Nasika, where He saw the deity of
Tryambaka [Lord Siva]. He then went to Brahma-giri and then to Kusavarta,
the source of the river Godavari.
PURPORT
Kusavarta is located in the western ghata, at Sahyadri. It is near
Nasika, a holy place, but according to some it was situated in the
valley of Vindhya.
Madhya 9.318
TEXT 318
TEXT
sapta godavari aila kari' tirtha bahutara
punarapi aila prabhu vidyanagara
SYNONYMS
sapta godavari -- to the place known as Sapta-godavari; aila -- came;
kari' tirtha bahutara -- visiting various holy places; punarapi -- again;
aila -- came back; prabhu -- Sri Caitanya Mahaprabhu; vidyanagara -- to
the place where He met Ramananda Raya.
TRANSLATION
After visiting many other holy places, the Lord went to Sapta-godavari.
At last He returned to Vidyanagara.
PURPORT
In this way Sri Caitanya Mahaprabhu traveled from the source of the
Godavari River and eventually visited the northern side of Hyderabad
state. He finally arrived at the state of Kalinga.
Madhya 9.319
TEXT 319
TEXT
ramananda raya suni' prabhura agamana
anande asiya kaila prabhu-saha milana
SYNONYMS
ramananda raya -- Ramananda Raya; suni' -- hearing; prabhura -- of Lord
Caitanya Mahaprabhu; agamana -- return; anande -- in great happiness;
asiya -- coming; kaila -- did; prabhu-saha -- with Lord Caitanya
Mahaprabhu; milana -- meeting.
TRANSLATION
When Ramananda Raya heard of Sri Caitanya Mahaprabhu's arrival, he was
very pleased, and he immediately went to see Him.
Madhya 9.320
TEXT 320
TEXT
dandavat hana pade carane dhariya
alingana kaila prabhu tanre uthana
SYNONYMS
dandavat hana -- like a stick; pade -- fell; carane -- the lotus feet;
dhariya -- catching; alingana -- embracing; kaila -- did; prabhu -- Sri
Caitanya Mahaprabhu; tanre -- him; uthana -- getting up.
TRANSLATION
When Ramananda Raya fell flat, touching the lotus feet of Sri Caitanya
Mahaprabhu, the Lord immediately raised him to his feet and embraced him.
Madhya 9.321
TEXT 321
TEXT
dui jane premavese karena krandana
premanande sithila haila dunhakara mana
SYNONYMS
dui jane -- both of them; prema-avese -- in ecstatic love; karena -- do;
krandana -- crying; prema-anande -- in ecstatic love; sithila haila --
became slackened; dunhakara -- of both of them; mana -- minds.
TRANSLATION
In great ecstatic love they both began to cry, and thus their minds were
slackened.
Madhya 9.322
TEXT 322
TEXT
kata-ksane dui jana susthira hana
nana ista-gosthi kare ekatra vasiya
SYNONYMS
kata-ksane -- after some time; dui -- two; jana -- people; su-sthira
hana -- coming to their senses; nana -- various; ista-gosthi --
discussions; kare -- do; ekatra -- together; vasiya -- sitting.
TRANSLATION
After some time they regained their senses and sat together to discuss
various subjects.
Madhya 9.323
TEXT 323
TEXT
tirtha-yatra-katha prabhu sakala kahila
karnamrta, brahma-samhita, -- dui punthi dila
SYNONYMS
tirtha-yatra-katha -- topics of His pilgrimage; prabhu -- Lord Sri
Caitanya Mahaprabhu; sakala kahila -- described everything; karnamrta --
the book named Krsna-karnamrta; Brahma-samhita -- the book named Brahma-
samhita; dui -- two; punthi -- scriptures; dila -- delivered.
TRANSLATION
Sri Caitanya Mahaprabhu gave Ramananda Raya a vivid description of His
travels to the holy places and told him how He had acquired the two
books named Krsna-karnamrta and Brahma-samhita. The Lord delivered the
books to Ramananda Raya.
Madhya 9.324
TEXT 324
TEXT
prabhu kahe, -- tumi yei siddhanta kahile
ei dui punthi sei saba saksi dile
SYNONYMS
prabhu kahe -- the Lord said; tumi -- you; yei -- whatever; siddhanta --
conclusion; kahile -- informed; ei dui -- these two; punthi -- books;
sei -- that; saba -- everything; saksi -- evidence; dile -- gave.
TRANSLATION
The Lord said, "Whatever you have told Me about devotional service is
all supported by these two books."
Madhya 9.325
TEXT 325
TEXT
rayera ananda haila pustaka paiya
prabhu-saha asvadila, rakhila likhiya
SYNONYMS
rayera -- of Raya Ramananda; ananda -- happiness; haila -- there was;
pustaka paiya -- getting those two books; prabhu-saha -- with the Lord;
asvadila -- tasted; rakhila -- kept; likhiya -- writing.
TRANSLATION
Ramananda Raya was very happy to receive these books. He tasted their
contents along with the Lord and made a copy of each.
Madhya 9.326
TEXT 326
TEXT
‘gosani aila' grame haila kolahala
prabhuke dekhite loka aila sakala
SYNONYMS
gosani -- Sri Caitanya Mahaprabhu; aila' -- has returned; grame -- in
the village; haila -- there was; kolahala -- commotion; prabhuke -- Lord
Sri Caitanya Mahaprabhu; dekhite -- to see; loka -- people; aila -- came
there; sakala -- all.
TRANSLATION
News spread in the village of Vidyanagara about the arrival of Sri
Caitanya Mahaprabhu, and everyone came to see Him once again.
Madhya 9.327
TEXT 327
TEXT
loka dehki' ramananda gela nija-ghare
madhyahne uthila prabhu bhiksa karibare
SYNONYMS
loka dekhi' -- seeing the people; ramananda -- Raya Ramananda; gela --
departed; nija-ghare -- to his own home; madhyahne -- at noon; uthila
prabhu -- Sri Caitanya Mahaprabhu got up; bhiksa karibare -- to take His
lunch.
TRANSLATION
After seeing the people who gathered there, Sri Ramananda Raya returned
to his own home. At noon, Sri Caitanya Mahaprabhu got up to take His
lunch.
Madhya 9.328
TEXT 328
TEXT
ratri-kale raya punah kaila agamana
dui jane krsna-kathaya kaila jagarana
SYNONYMS
ratri-kale -- at night; raya -- Ramananda Raya; punah -- again; kaila --
did; agamana -- coming; dui jane -- the two of them; krsna-kathaya -- in
discourses on topics of Krsna; kaila -- did; jagarana -- keeping awake
through the night.
TRANSLATION
Sri Ramananda Raya returned at night, and he and the Lord discussed
topics concerning Krsna. Thus they passed the night.
Madhya 9.3