1|Madhya 9-1975: Lord Sri Caitanya Mahaprabhu's Travels to
>|the Holy Places
2|Chapter 9
3|Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places
4|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, Kaveri -
>|tira and Kumbhakarna-kapala.
5|Finally the Lord went to Sri Ranga-ksetra, where He
>|converted a brahmana named Venkata Bhatta, who, along with
>|his family, became a devotee of 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 's 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 was
>| kidnapped by Ravana. The Lord next visited the places
>|known as Pandya-desa, Tamraparni , Naya- tripadi,
>|Ciyadatala, Tila-kanci, Gajendra-moksana, Panagadi,
>|Camtapura, Sri Vaikuntha, Malaya-parvata and Kanya-kumari.
>|The Lord then met 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 Sri Rangapuri the Lord
>|received news of Sankararanya 's
>|disappearance . He then
>|went to the banks of the Krsnavenva River, where He
>|collected from among the Vaisnava brahmanas a book written
>|by Bilvamangala , Krsna-karnamrta. The Lord
>|then visited Tapti, Mahismati-pura, Narmada - tira and
>|Rsyamuka-parvata. He entered Dandakaranya and liberated
>|the 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.
6|Madhya 9.1
7|TEXT 1
8|TEXT
9|nana-mata-graha-grastan
10|daksinatya-jana-dvipan
11|krparina vimucyaitan
12|gauras cakre sa vaisnavan
13|SYNONYMS
14|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.
15|TRANSLATION
16|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.
17|PURPORT
18|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, as Sri Caitanya
>|Mahaprabhu in the form of Visnu mercifully 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.
19|Madhya 9.2
20|TEXT 2
21|TEXT
22|jaya jaya sri-caitanya jaya nityananda
23|jayadvaita-candra jaya gaura-bhakta-vrnda
24|SYNONYMS
25|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.
26|TRANSLATION
27|All glories to Lord Sri Caitanya Mahaprabhu! All glories to
>|Lord Nityananda Prabhu! All glories to Sri Advaita Prabhu!
>|And all glories to the devotees of Sri Caitanya
>|Mahaprabhu!
28|Madhya 9.3
29|TEXT 3
30|TEXT
31|daksina-gamana prabhura ati vilaksana
32|sahasra sahasra tirtha kaila darasana
33|SYNONYMS
34|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.
35|TRANSLATION
36|Sri Caitanya Mahaprabhu's tour of South India was certainly
>|very extraordinary because He visited many thousands of
>|places of pilgrimage there.
37|Madhya 9.4
38|TEXT 4
39|TEXT
40|sei saba tirtha sparsi' maha-tirtha kaila
41|sei chale sei desera loka nistarila
42|SYNONYMS
43|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.
44|TRANSLATION
45|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.
46|PURPORT
47|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 disease. 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.
48|Madhya 9.5
49|TEXT 5
50|TEXT
51|sei saba tirthera krama kahite na pari
52|daksina-vame tirtha-gamana haya pherapheri
53|SYNONYMS
54|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
55|TRANSLATION
56|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.
57|Madhya 9.6
58|TEXT 6
59|TEXT
60|ataeva nama-matra kariye ganana
61|kahite na pari tara yatha anukrama
62|SYNONYMS
63|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.
64|TRANSLATION
65|Because it is impossible for me to record all these places
>|in chronological order, I simply make a token gesture
>|of recording them.
66|Madhya 9.7-8
67|TEXTS 7-8
68|TEXT
69|purvavat pathe yaite ye paya darasana
70|yei grame yaya, se gramera yata jana
71|sabei vaisnava haya, kahe 'krsna' 'hari'
72|anya grama nistaraye sei 'vaisnava' kari'
73|SYNONYMS
74|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.
75|TRANSLATION
76|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.
77|PURPORT
78|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.
79|Madhya 9.9
80|TEXT 9
81|TEXT
82|daksina desera loka aneka prakara
83|keha jnani, keha karmi, pasandi apara
84|SYNONYMS
85|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.
86|TRANSLATION
87|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.
88|Madhya 9.10
89|TEXT 10
90|TEXT
91|sei saba loka prabhura darsana-prabhave
92|nija-nija-mata chadi' ha-ila vaisnave
93|SYNONYMS
94|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.
95|TRANSLATION
96|By the influence of Sri Caitanya Mahaprabhu, all these
>|people abandoned their own opinions and became Vaisnavas,
>|devotees of Krsna.
97|Madhya 9.11
98|TEXT 11
99|TEXT
100|vaisnavera madhye rama-upasaka saba
101|keha 'tattvavadi', keha haya 'sri-vaisnava'
102|SYNONYMS
103|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
104|TRANSLATION
105|At the time, all the South Indian Vaisnavas were worshipers
>|of Lord Ramacandra. Some were Tattvavadis, and some were
>|followers of Ramanujacarya.
106|PURPORT
107|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.
108|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:
109|yas tu narayanam devam
110|brahma- rudradi - daivataih
111|samatvenaiva vikseta
112|sa pasandi bhaved dhruvam
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
113|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
>|. the 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 .
114|In the book known as Adhyatma-ramayana, there are
>|statements in Chapters Twelve to Fifteen about the worship
>|of the Deities 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 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.
115|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.
116|Madhya 9.12
117|TEXT 12
118|TEXT
119|sei saba vaisnava mahaprabhura darsane
120|krsna-upasaka haila, laya krsna-name
121|SYNONYMS
122|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.
123|TRANSLATION
124|After meeting Sri Caitanya Mahaprabhu, all those different
>|Vaisnavas became devotees of Krsna and began chanting the
>|Hare Krsna maha-mantra.
125|Madhya 9.13
126|TEXT 13
127|TEXT
128|rama! raghava! rama! raghava! rama! raghava! pahi mam
129|krsna! kesava! krsna! kesava! krsna! kesava! raksa mam
130|SYNONYMS
131|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.
132|TRANSLATION
133|" 'O Lord Ramacandra, descendant of Maharaja Raghu, kindly
>|protect me! O Lord Krsna, killer of the Kesi demon, kindly
>|protect me!' "
134|Madhya 9.14
135|TEXT 14
136|TEXT
137|ei sloka pathe padi' karila prayana
138|gautami-gangaya yai' kaila ganga-snana
139|SYNONYMS
140|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.
141|TRANSLATION
142|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.
143|PURPORT
144|The Gautami-ganga is another 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.
145|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 this book, after visiting the Gautami-
>|ganga, Sri Caitanya Mahaprabhu went to Mallikarjuna-tirtha.
146|Madhya 9.15
147|TEXT 15
148|TEXT
149|mallikarjuna-tirthe yai' mahesa dekhila
150|tahan saba loke krsna-nama laoyaila
151|SYNONYMS
152|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.
153|TRANSLATION
154|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.
155|PURPORT
156|Mallikarjuna is also known as Sri Saila. It is situated
>|about seventy miles south of Karnula on the
>|right 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 Jyotirlingas .
157|Madhya 9.16
158|TEXT 16
159|TEXT
160|ramadasa mahadeve karila darasana
161|ahovala-nrsimhere karila gamana
162|SYNONYMS
163|rama-dasa-Ramadasa; maha-deve-of Mahadeva; karila-did;
>|darasana-seeing; ahovala-nrsimhere-to Ahovala-nrsimha;
>|karila-did; gamana-going.
164|TRANSLATION
165|There he saw Lord Mahadeva [Siva], the servant of Lord Rama.
>| He then went to Ahovala-nrsimha.
166|Madhya 9.17
167|TEXT 17
168|TEXT
169|nrsimha dekhiya tanre kaila nati-stuti
170|siddhavata gela yahan murti sitapati
171|SYNONYMS
172|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.
173|TRANSLATION
174|After 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.
175|PURPORT
176|Siddhavata, also known as Sidhauta, is ten miles east of
>|the village Kudapa. Previously this place was also known
>|as southern Benares. There is a great banyan tree
>|there, and it is therefore known as Siddhavata. Vata means
>|banyan tree.
177|Madhya 9.18
178|TEXT 18
179|TEXT
180|raghunatha dekhi' kaila pranati stavana
181|tahan eka vipra prabhura kaila nimantrana
182|SYNONYMS
183|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.
184|TRANSLATION
185|After 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.
186|Madhya 9.19
187|TEXT 19
188|TEXT
189|sei vipra rama-nama nirantara laya
190|'rama''rama' vina anya vani na kahaya
191|SYNONYMS
192|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.
193|TRANSLATION
194|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.
195|Madhya 9.20
196|TEXT 20
197|TEXT
198|sei dina tanra ghare rahi' bhiksa kari'
199|tanre krpa kari' age calila gaurahari
200|SYNONYMS
201|sei dina-on that day; tanra ghare-the house of that
>|brahmana; rahi'-staying; bhiksa kari'-accepting prasada;
>|tanre-unto him; krpa kari'-showing mercy; age-ahead; calila-
>|departed; gaura-hari-Lord Sri Caitanya Mahaprabhu.
202|TRANSLATION
203|That day, Lord Caitanya remained there and accepted
>|prasada at his house. After bestowing mercy upon him in
>|this way, the Lord proceeded ahead.
204|Madhya 9.21
205|TEXT 21
206|TEXT
207|skanda-ksetra-tirthe kaila skanda darasana
208|trimatha aila, tahan dekhi' trivikrama
209|SYNONYMS
210|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.
211|TRANSLATION
212|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.
213|Madhya 9.22
214|TEXT 22
215|TEXT
216|punah siddhavata aila sei vipra-ghare
217|sei vipra krsna-nama laya nirantare
218|SYNONYMS
219|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.
220|TRANSLATION
221|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.
222|Madhya 9.23
223|TEXT 23
224|TEXT
225|bhiksa kari' mahaprabhu tanre prasna kaila
226|' 'kaha vipra, ei tomara kon dasa haila
227|SYNONYMS
228|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.
229|TRANSLATION
230|After finishing His lunch there, Sri Caitanya Mahaprabhu
>|asked the brahmana, "My dear friend, kindly tell Me what
>|your position is now.
231|Madhya 9.24
232|TEXT 24
233|TEXT
234|purve tumi nirantara laite rama-nama
235|ebe kene nirantara lao krsna-nama' '
236|SYNONYMS
237|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.
238|TRANSLATION
239|"Formerly you were constantly chanting the holy name of
>|Lord Rama. Why are you now constantly chanting the holy
>|name of Krsna?"
240|Madhya 9.25
241|TEXT 25
242|TEXT
243|vipra bale,-ei tomara darsana-prabhave
244|toma dekhi' gela mora ajanma svabhave
245|SYNONYMS
246|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.
247|TRANSLATION
248|The brahmana replied, "This is all due to Your influence,
>|sir. After seeing You, I have lost my lifelong practice.
249|Madhya 9.26
250|TEXT 26
251|TEXT
252|balyavadhi rama-nama-grahana amara
253|toma dekhi' krsna-nama aila eka-bara
254|SYNONYMS
255|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.
256|TRANSLATION
257|"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.
258|Madhya 9.27
259|TEXT 27
260|TEXT
261|sei haite krsna-nama jihvate vasila
262|krsna-nama sphure, rama-nama dure gela
263|SYNONYMS
264|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.
265|TRANSLATION
266|"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.
267|Madhya 9.28
268|TEXT 28
269|TEXT
270|balya-kala haite mora svabhava eka haya
271|namera mahima-sastra kariye sancaya
272|SYNONYMS
273|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.
274|TRANSLATION
275|"From my childhood I have been practicing this chanting and
>|have been collecting the glories of the holy name from
>|revealed scriptures.
276|Madhya 9.29
277|TEXT 29
278|TEXT
279|ramante yogino 'nante
280|satyanande cid-atmani
281|iti rama-padenasau
282|param brahmabhidhiyate
283|SYNONYMS
284|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.
285|TRANSLATION
286|" 'The Supreme Absolute Truth is called Rama because the
>|transcendentalists take pleasure in the unlimited true
>|pleasure of spiritual existence.'
287|PURPORT
288|This is the eighth verse of the Sata-nama-stotra of Lord
>|Ramacandra, which is found in the Padma Purana.
289|Madhya 9.30
290|TEXT 30
291|TEXT
292|krsir bhu-vacakah sabdo
293|nas ca nirvrti-vacakah
294|tayor aikyam param brahma
295|krsna ity abhidhiyate
296|SYNONYMS
297|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.
298|TRANSLATION
299|" '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.'
300|PURPORT
301|This is a verse from the Mahabharata (Udyoga-parva 71.4).
302|Madhya 9.31
303|TEXT 31
304|TEXT
305|param brahma dui-nama samana ha-ila
306|punah ara sastre kichu visesa paila
307|SYNONYMS
308|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.
309|TRANSLATION
310|"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 revealed
>|scriptures.
311|Madhya 9.32
312|TEXT 32
313|TEXT
314|rama rameti rameti
315|rame rame manorame
316|sahasra-namabhis tulyam
317|rama-nama varanane
318|SYNONYMS
319|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.
320|TRANSLATION
321|" 'Lord Siva addressed his wife Durga as Varanana
>|and explained, "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. "'
322|PURPORT
323|This is a verse from the Brhad-visnu-sahasranama-stotra in
>|the Uttara-khanda of the Padma Purana (72.335).
324|Madhya 9.33
325|TEXT 33
326|TEXT
327|sahasra-namnam punyanam
328|trir-avrttya tu yat phalam
329|ekavrttya tu krsnasya
330|namaikam tat prayacchati
331|SYNONYMS
332|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.
333|TRANSLATION
334|" '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.'
335|PURPORT
336|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.
337|Madhya 9.34
338|TEXT 34
339|TEXT
340|ei vakye krsna-namera mahima apara
341|tathapi la-ite nari, suna hetu tara
342|SYNONYMS
343|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.
344|TRANSLATION
345|"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.
346|Madhya 9.35
347|TEXT 35
348|TEXT
349|ista-deva rama, tanra name sukha pai
350|sukha pana rama-nama ratri-dina gai
351|SYNONYMS
352|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.
353|TRANSLATION
354|"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.
355|Madhya 9.36
356|TEXT 36
357|TEXT
358|tomara darsane yabe krsna-nama aila
359|tahara mahima tabe hrdaye lagila
360|SYNONYMS
361|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.
362|TRANSLATION
363|"By Your appearance, Lord Krsna's holy name also appeared,
>|and at that time the glories of Krsna's name awoke in my
>|heart."
364|Madhya 9.37
365|TEXT 37
366|TEXT
367|sei krsna tumi saksat-iha nirdharila
368|eta kahi' vipra prabhura carane padila
369|SYNONYMS
370|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.
371|TRANSLATION
372|The brahmana concluded, "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.
373|Madhya 9.38
374|TEXT 38
375|TEXT
376|tanre krpa kari' prabhu calila ara dine
377|vrddhakasi asi' kaila siva-darasane
378|SYNONYMS
379|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.
380|TRANSLATION
381|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.
382|PURPORT
383|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.
384|Madhya 9.39
385|TEXT 39
386|TEXT
387|tahan haite cali' age gela eka grame
388|brahmana-samaja tahan, karila visrame
389|SYNONYMS
390|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.
391|TRANSLATION
392|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.
393|Madhya 9.40
394|TEXT 40
395|TEXT
396|prabhura prabhave loka aila darasane
397|laksarbuda loka aise na yaya ganane
398|SYNONYMS
399|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.
400|TRANSLATION
401|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.
402|Madhya 9.41
403|TEXT 41
404|TEXT
405|gosanira saundarya dekhi' tate premavesa
406|sabe 'krsna' kahe, 'vaisnava' haila sarva-desa
407|SYNONYMS
408|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.
409|TRANSLATION
410|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.
411|Madhya 9.42
412|TEXT 42
413|TEXT
414|tarkika-mimamsaka, yata mayavadi-gana
415|sankhya, patanjala, smrti, purana, agama
416|SYNONYMS
417|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
>|literature; purana-Puranas; agama-the tantra-sastras.
418|TRANSLATION
419|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.
420|Madhya 9.43
421|TEXT 43
422|TEXT
423|nija-nija-sastrodgrahe sabai pracanda
424|sarva mata dusi' prabhu kare khanda khanda
425|SYNONYMS
426|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.
427|TRANSLATION
428|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.
429|Madhya 9.44
430|TEXT 44
431|TEXT
432|sarvatra sthapaya prabhu vaisnava-siddhante
433|prabhura siddhanta keha na pare khandite
434|SYNONYMS
435|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.
436|TRANSLATION
437|Sri Caitanya Mahaprabhu established the devotional cult
>|everywhere. No one could defeat Him.
438|Madhya 9.45
439|TEXT 45
440|TEXT
441|hari' hari' prabhu-mate karena pravesa
442|ei-mate 'vaisnava' prabhu kaila daksina desa
443|SYNONYMS
444|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.
445|TRANSLATION
446|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.
447|Madhya 9.46
448|TEXT 46
449|TEXT
450|pasandi aila yata panditya suniya
451|garva kari' aila sange sisya-gana lana
452|SYNONYMS
453|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.
454|TRANSLATION
455|When the nonbelievers heard of the erudition of Sri
>|Caitanya Mahaprabhu, they came to Him with great pride,
>|bringing their disciples with them.
456|Madhya 9.47
457|TEXT 47
458|TEXT
459|bauddhacarya maha-pandita nija nava-mate
460|prabhura age udgraha kari' lagila balite
461|SYNONYMS
462|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.
463|TRANSLATION
464|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.
465|Madhya 9.48
466|TEXT 48
467|TEXT
468|yadyapi asambhasya bauddha ayukta dekhite
469|tathapi balila prabhu garva khandaite
470|SYNONYMS
471|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.
472|TRANSLATION
473|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.
474|Madhya 9.49
475|TEXT 49
476|TEXT
477|tarka-pradhana bauddha-sastra 'nava mate'
478|tarkei khandila prabhu, na pare sthapite
479|SYNONYMS
480|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.
481|TRANSLATION
482|The scriptures of the Buddhist cult are chiefly based on
>|argument and logic, and they contain nine chief principles.
>|Because Sri Caitanya Mahaprabhu defeated them in
>|their argument, they could not establish their cult.
483|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
>|Mahayanaa. 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.
484|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 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 they could not
>|counter Him to establish their cult.
485|Their first principle is that the creation is always
>|existing. But if this is the case , there
>|can be no theory of annihilation .
>|The Buddhists maintain that annihilation , or
>|dissolution , is the highest truth . If the creation
>|is eternally existing, 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 also a gigantic body ,
>| but if we accept the fact that it is always
>|existing, 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):
486|sarvatah pani
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|-padam tat
487|sarvato-'ksi-siro-mukham
488|sarvatah sruti-mal loke
489|sarvam avrtya tisthati
490|"Everywhere are His hands and legs, His eyes, heads and
>|faces, and He has ears everywhere. In this way the
>|Supersoul exists, pervading everything."
491|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 Param
>|Brahman, 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.
492|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.
493|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:
494|na tv evaham jatu nasam
495|na tvam neme janadhipah
496|na caiva na bhavisyamah
497|sarve vayam atah param
498|"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."
499|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.
500|According to the Buddhist's 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):
501|janma karma ca me divyam
502|evam yo vetti tattvatah
503|tyaktva deham punar janma
504|naiti mam eti so 'rjuna
505|"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."
506|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.
507|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 literature 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: 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.
508|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.
509|Madhya 9.50
510|TEXT 50
511|TEXT
512|bauddhacarya 'nava prasna' saba uthaila
513|drdha yukti-tarke prabhu khanda khanda kaila
514|SYNONYMS
515|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.
516|TRANSLATION
517|The teacher of the Buddhist cult set forth the nine
>|principles, but Sri Caitanya Mahaprabhu broke them to
>|pieces with His strong logic.
518|Madhya 9.51
519|TEXT 51
520|TEXT
521|darsanika pandita sabai paila parajaya
522|loke hasya kare, bauddha paila lajja-bhaya
523|SYNONYMS
524|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.
525|TRANSLATION
526|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.
527|PURPORT
528|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.
529|Madhya 9.52
530|TEXT 52
531|TEXT
532|prabhuke vaisnava jani' bauddha ghare gela
533|sakala bauddha mili' tabe kumantrana kaila
534|SYNONYMS
535|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.
536|TRANSLATION
537|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.
538|Madhya 9.53
539|TEXT 53
540|TEXT
541|apavitra anna eka thalite bhariya
542|prabhu-age nila 'maha-prasada' baliya
543|SYNONYMS
544|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-prasada.
545|TRANSLATION
546|Having made their plot, the Buddhists brought a plate of
>|untouchable food before Lord Sri Caitanya Mahaprabhu and
>|called it maha-prasada.
547|PURPORT
548|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-
>|prasada. 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- prasada, it should not be accepted. Such
>|food cannot be prasada 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-
>|prasada. According to Lord Krsna in the Bhagavad-gita (9.
>|26):
549|patram puspam phalam toyam
550|yo me bhaktya prayacchati
551|tad aham bhakty-upahrtam
552|asnami prayatatmanah
553|"If one offers Me with love and devotion a leaf, a flower,
>|a fruit or water, I will accept it."
554|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 the food he cooks
>|to Visnu, it cannot be accepted as maha- prasada. It is
>|better that a Vaisnava abandon such food as untouchable.
555|Madhya 9.54
556|TEXT 54
557|TEXT
558|hena-kale maha-kaya eka paksi aila
559|thonte kari' anna-saha thali lana gela
560|SYNONYMS
561|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.
562|TRANSLATION
563|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.
564|Madhya 9.55
565|TEXT 55
566|TEXT
567|bauddha-ganera upare anna pade amedhya haiya
568|bauddhacaryera mathaya thali padila bajiya
569|SYNONYMS
570|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.
571|TRANSLATION
572|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.
573|Madhya 9.56
574|TEXT 56
575|TEXT
576|terache padila thali,-matha kati' gela
577|murcchita hana acarya bhumite padila
578|SYNONYMS
579|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.
580|TRANSLATION
581|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.
582|Madhya 9.57
583|TEXT 57
584|TEXT
585|hahakara kari' kande saba sisya-gana
586|sabe asi' prabhu-pade la-ila sarana
587|SYNONYMS
588|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.
589|TRANSLATION
590|When the teacher fell unconscious, his Buddhist disciples
>|cried aloud and ran to the lotus feet of Sri Caitanya
>|Mahaprabhu for shelter.
591|Madhya 9.58
592|TEXT 58
593|TEXT
594|tumi ta' isvara saksat, ksama aparadha
595|jiyao amara guru, karaha prasada
596|SYNONYMS
597|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.
598|TRANSLATION
599|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."
600|Madhya 9.59
601|TEXT 59
602|TEXT
603|prabhu kahe,-sabe kaha 'krsna' 'krsna' 'hari'
604|guru-karne kaha krsna-nama ucca kari'
605|SYNONYMS
606|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.
607|TRANSLATION
608|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.
609|Madhya 9.60
610|TEXT 60
611|TEXT
612|toma-sabara 'guru' tabe paibe cetana
613|saba bauddha mili' kare krsna-sankirtana
614|SYNONYMS
615|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.
616|TRANSLATION
617|"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.
618|Madhya 9.61
619|TEXT 61
620|TEXT
621|guru-karne kahe sabe 'krsna' 'rama' 'hari'
622|cetana pana acarya bale 'hari' 'hari'
623|SYNONYMS
624|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.
625|TRANSLATION
626|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.
627|PURPORT
628|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.
629|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.
630|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.
631|Madhya 9.62
632|TEXT 62
633|TEXT
634|krsna bali' acarya prabhure karena vinaya
635|dekhiya sakala loka ha-ila vismaya
636|SYNONYMS
637|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.
638|TRANSLATION
639|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.
640|Madhya 9.63
641|TEXT 63
642|TEXT
643|ei-rupe kautuka kari' sacira nandana
644|antardhana kaila, keha na paya darsana
645|SYNONYMS
646|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.
647|TRANSLATION
648|Sri Caitanya Mahaprabhu, the son of Sacidevi, then suddenly
>|and humorously disappeared from everyone's sight, and it
>|was impossible for anyone to find Him.
649|Madhya 9.64
650|TEXT 64
651|TEXT
652|mahaprabhu cali' aila tripati-trimalle
653|catur-bhuja murti dekhi' vyenkatadrye cale
654|SYNONYMS
655|mahaprabhu-Lord Sri Caitanya Mahaprabhu; cali' aila-arrived
>|by walking; tripati-trimalle-at the holy places named
>|Tirupati and Tirumala; catur-bhuja-fourhanded ;
>|murti-Deity; dekhi'-seeing; vyenkata-adrye-to the holy
>|place Venkata Hill; cale-began to proceed.
656|TRANSLATION
657|Sri Caitanya Mahaprabhu next arrived at Tirupati and
>|Tirumala, where He saw a four-handed Deity. Then He next
>|proceeded toward Venkata Hill.
658|PURPORT
659|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 months of
>|September and October . There is a railway
>|station called Tirupati on the Southern Railway. Nimna-
>|tirupati is located in the valley of the Venkata Hill.
>|There are several temples there also, among which are those
>|of Govindaraja and Lord Ramacandra.
660|Madhya 9.65
661|TEXT 65
662|TEXT
663|tripati asiya kaila sri-rama darasana
664|raghunatha-age kaila pranama stavana
665|SYNONYMS
666|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.
667|TRANSLATION
668|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.
669|Madhya 9.66
670|TEXT 66
671|TEXT
672|sva-prabhave loka-sabara karana vismaya
673|pana-nrsimhe aila prabhu daya-maya
674|SYNONYMS
675|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.
676|TRANSLATION
677|Everywhere Sri Caitanya Mahaprabhu went, His influence
>|astonished everyone. He next arrived at the temple of Pana-
>|nrsimha. The Lord is so merciful.
678|PURPORT
679|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 Tanjor, 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.
680|Madhya 9.67
681|TEXT 67
682|TEXT
683|nrsimhe pranati-stuti premavese kaila
684|prabhura prabhave loka camatkara haila
685|SYNONYMS
686|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.
687|TRANSLATION
688|In great ecstatic love, Sri Caitanya Mahaprabhu offered
>|obeisances and prayers unto Lord Nrsimha. The people were
>|astonished to see Lord Caitanya's influence.
689|Madhya 9.68
690|TEXT 68
691|TEXT
692|siva-kanci asiya kaila siva darasana
693|prabhave 'vaisnava' kaila saba saiva-gana
694|SYNONYMS
695|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.
696|TRANSLATION
697|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.
698|PURPORT
699|Siva-kanci is also known as Kanjivarama, 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.
700|Madhya 9.69
701|TEXT 69
702|TEXT
703|visnu-kanci asi' dekhila laksmi-narayana
704|pranama kariya kaila bahuta stavana
705|SYNONYMS
706|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.
707|TRANSLATION
708|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.
709|PURPORT
710|Visnu-kanci is situated about five miles away from
>|Kanjivarama. It is here that Lord Varadaraja, another form
>|of Lord Visnu, resides. There is also a big lake known as
>|Ananta-sarovara.
711|Madhya 9.70
712|TEXT 70
713|TEXT
714|premavese nrtya-gita bahuta karila
715|dina-dui rahi' loke 'krsna-bhakta' kaila
716|SYNONYMS
717|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.
718|TRANSLATION
719|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.
720|Madhya 9.71
721|TEXT 71
722|TEXT
723|trimalaya dekhi' gela trikala-hasti-sthane
724|mahadeva dekhi' tanre karila praname
725|SYNONYMS
726|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.
727|TRANSLATION
728|After visiting Trimalaya, Caitanya Mahaprabhu went to see
>|Trikala-hasti. There He saw Lord Siva and offered him all
>|respects and obeisances.
729|PURPORT
730|Trikala-hasti is situated about twenty-
>|two miles northeast of Tirupati. On its northern 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.
731|Madhya 9.72
732|TEXT 72
733|TEXT
734|paksi-tirtha dekhi' kaila siva darasana
735|vrddhakola-tirthe tabe karila gamana
736|SYNONYMS
737|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.
738|TRANSLATION
739|At Paksi-tirtha, Lord Sri Caitanya Mahaprabhu visited the
>|temple of Lord Siva. Then He went to the Vrddhakola place
>|of pilgrimage.
740|PURPORT
741|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.
742|Madhya 9.73
743|TEXT 73
744|TEXT
745|sveta-varaha dekhi, tanre namaskari'
746|pitambara-siva-sthane gela gaurahari
747|SYNONYMS
748|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.
749|TRANSLATION
750|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.
751|PURPORT
752|The temple of the white boar incarnation is situated at
>|Vrddhakola. 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
>|deity of Lord Siva is known as Pitambara and also as
>|Cidambaram. This temple is located twenty-six miles south
>|of Cuddaloreda, and the deity there is also known as Akasa-
>|linga. The deity is in the form of Lord Siva. This temple
>|is situated on about thirty-nine acres of land, and all
>|this land is surrounded by a wall sixty feet high.
753|Madhya 9.74
754|TEXT 74
755|TEXT
756|siyali bhairavi devi kari' darasana
757|kaverira tire aila sacira nandana
758|SYNONYMS
759|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.
760|TRANSLATION
761|After visiting the temple of Siyali-bhairavi [another form
>|of the goddess Durga], Sri Caitanya Mahaprabhu, the son of
>|mother Saci, went to the bank of the river Kaveri.
762|PURPORT
763|Siyali-bhairavi is located in the Tanjorean
>|district, about forty-eight miles northeast of Tanjorean
>|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
>| via the district of Tiruchchirapalli. The Kaveri
>|is mentioned in Srimad-Bhagavatam (11.5.40) as a very pious
>|river.
764|Madhya 9.75
765|TEXT 75
766|TEXT
767|go-samaje siva dekhi' aila vedavana
768|mahadeva dekhi' tanre karila vandana
769|SYNONYMS
770|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.
771|TRANSLATION
772|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.
773|PURPORT
774|Go-samaja is a place of pilgrimage for the devotees of Lord
>|Siva. It is very important and is located next to Vedavana.
775|Madhya 9.76
776|TEXT 76
777|TEXT
778|amrtalinga-siva dekhi' vandana karila
779|saba sivalaye saiva 'vaisnava' ha-ila
780|SYNONYMS
781|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.
782|TRANSLATION
783|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.
784|Madhya 9.77
785|TEXT 77
786|TEXT
787|deva-sthane asi' kaila visnu darasana
788|sri-vaisnavera sange tahan gosthi anuksana
789|SYNONYMS
790|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.
791|TRANSLATION
792|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.
793|Madhya 9.78
794|TEXT 78
795|TEXT
796|kumbhakarna-kapale dekhi' sarovara
797|siva-ksetre siva dekhe gauranga-sundara
798|SYNONYMS
799|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.
800|TRANSLATION
801|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.
802|PURPORT
803|Kumbhakarna is the name of the brother of Ravana. At the
>|present moment the city of Kumbhakarna-kapala is known as
>|Kumbhakonnam; it is situated twenty miles northeast
>|of the city of Tanjorean. There are twelve temples of Lord
>|Siva located at Kumbhakonnam, as well as four Visnu temples
>|and one temple to Lord Brahma. Siva-ksetra, within the city
>|of Tanjorean, 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.
804|Madhya 9.79
805|TEXT 79
806|TEXT
807|papa-nasane visnu kaila darasana
808|sri-ranga-ksetre tabe karila gamana
809|SYNONYMS
810|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.
811|TRANSLATION
812|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.
813|PURPORT
814|According to some , the place known as Papanasana
>|was located eight miles southwest of Kumbhakonnam . Others
>|say that in the district of Tinebheli there is a city known
>|as Palamakota and that Twenty miles west of there is the
>|holy place known as Papanasana, near the river
>|Tamraparni . Sri Ranga-ksetra is a very famous place. Near
>|Tiruchchirapalli is a river named Kaveri, or Kolirana. A
>|city known as Sri Rangam is located on this river in the
>|district of Tanjorean, about ten miles west of
>|Kumbhakonnam. The Sri Ranga temple is the largest in
>|India, and there are seven walls surrounding it. There are
>|also seven roads leading to Sri Ranga. 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 others such as Alabandaru, resided in the
>|temple of Sri Rangam . Yamunacarya, Sri
>|Ramanuja, Sudarsanacarya and others also supervised this
>|temple.
815|The incarnation of the goddess of fortune
>|known as Godadevi , who was one of the
>|twelve liberated persons known as divya -
>|suris, was married to the Deity , Lord Sri
>|Ranganatha. Later she entered into the body of
>| The Lord . An incarnation of Karmuka , Tirumanga (
>|one of the Alwars ), 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 Alwar 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.
816|There was also a celebrated disciple of
>|Ramanujacarya 's known as Kuresa. Sri Ramapilla 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 Mohammedans 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 Gingeen, 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.
>|1372) 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
>|.
817|Madhya 9.80
818|TEXT 80
819|TEXT
820|kaverite snana kari' dekhi' ranganatha
821|stuti-pranati kari' manila krtartha
822|SYNONYMS
823|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.
824|TRANSLATION
825|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.
826|Madhya 9.81
827|TEXT 81
828|TEXT
829|premavese kaila bahuta gana nartana
830|dekhi' camatkara haila saba lokera mana
831|SYNONYMS
832|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.
833|TRANSLATION
834|In the temple of Ranganatha, Sri Caitanya Mahaprabhu
>|chanted and danced in ecstatic love of Godhead. Seeing His
>|performance, everyone was struck with wonder.
835|Madhya 9.82
836|TEXT 82
837|TEXT
838|sri-vaisnava eka,-'vyenkata bhatta' nama
839|prabhure nimantrana kaila kariya sammana
840|SYNONYMS
841|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.
842|TRANSLATION
843|One Vaisnava known as Venkata Bhatta then invited Sri
>|Caitanya Mahaprabhu to his home with great respect.
844|PURPORT
845|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 Nadus.
>|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 Badagala -i.
>|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 Bhakti-ratnakara, by Narahari Cakravarti.
846|Madhya 9.83
847|TEXT 83
848|TEXT
849|nija-ghare lana kaila pada-praksalana
850|sei jala lana kaila sa-vamse bhaksana
851|SYNONYMS
852|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.
853|TRANSLATION
854|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.
855|Madhya 9.84
856|TEXT 84
857|TEXT
858|bhiksa karana kichu kaila nivedana
859|caturmasya asi' prabhu, haila upasanna
860|SYNONYMS
861|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.
862|TRANSLATION
863|After offering lunch to the Lord, Venkata Bhatta submitted
>|that the period of Caturmasya had already arrived.
864|Madhya 9.85
865|TEXT 85
866|TEXT
867|caturmasye krpa kari' raha mora ghare
868|krsna-katha kahi' krpaya uddhara' amare
869|SYNONYMS
870|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.
871|TRANSLATION
872|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."
873|Madhya 9.86
874|TEXT 86
875|TEXT
876|tanra ghare rahila prabhu krsna-katha-rase
877|bhatta-sange gonaila sukhe cari mase
878|SYNONYMS
879|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.
880|TRANSLATION
881|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.
882|Madhya 9.87
883|TEXT 87
884|TEXT
885|kaverite snana kari' sri-ranga darsana
886|pratidina premavese karena nartana
887|SYNONYMS
888|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.
889|TRANSLATION
890|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.
891|Madhya 9.88
892|TEXT 88
893|TEXT
894|saundaryadi premavesa dekhi, sarva-loka
895|dekhibare aise, dekhe, khande duhkha-soka
896|SYNONYMS
897|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.
898|TRANSLATION
899|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.
900|Madhya 9.89
901|TEXT 89
902|TEXT
903|laksa laksa loka aila nana-desa haite
904|sabe krsna-nama kahe prabhuke dekhite
905|SYNONYMS
906|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.
907|TRANSLATION
908|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.
909|Madhya 9.90
910|TEXT 90
911|TEXT
912|krsna-nama vina keha nahi kahe ara
913|sabe krsna-bhakta haila,-loke camatkara
914|SYNONYMS
915|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.
916|TRANSLATION
917|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.
918|Madhya 9.91
919|TEXT 91
920|TEXT
921|sri-ranga-ksetre vaise yata vaisnava-brahmana
922|eka eka dina sabe kaila nimantrana
923|SYNONYMS
924|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.
925|TRANSLATION
926|All the Vaisnava brahmanas residing in Sri Ranga-ksetra
>|invited the Lord to their homes. Indeed, He had an
>|invitation every day.
927|Madhya 9.92
928|TEXT 92
929|TEXT
930|eka eka dine caturmasya purna haila
931|kataka brahmana bhiksa dite na paila
932|SYNONYMS
933|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.
934|TRANSLATION
935|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.
936|Madhya 9.93
937|TEXT 93
938|TEXT
939|sei ksetre rahe eka vaisnava-brahmana
940|devalaye asi' kare gita avartana
941|SYNONYMS
942|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.
943|TRANSLATION
944|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.
945|Madhya 9.94
946|TEXT 94
947|TEXT
948|astadasadhyaya pade ananda-avese
949|asuddha padena, loka kare upahase
950|SYNONYMS
951|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.
952|TRANSLATION
953|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.
954|Madhya 9.95
955|TEXT 95
956|TEXT
957|keha hase, keha ninde, taha nahi mane
958|avista hana gita pade anandita-mane
959|SYNONYMS
960|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.
961|TRANSLATION
962|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.
963|Madhya 9.96
964|TEXT 96
965|TEXT
966|pulakasru, kampa, sveda,-yavat pathana
967|dekhi' anandita haila mahaprabhura mana
968|SYNONYMS
969|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.
970|TRANSLATION
971|While reading the book, the brahmana experienced
>|transcendental bodily transformations. his
>|hair stood on end, tears welled in his eyes, and his
>|body trembled and perspired as he read. Seeing this, Sri
>|Caitanya Mahaprabhu became very happy.
972|PURPORT
973|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 much 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:
974|tad-vag-visargo janatagha-viplavo
975|yasmin prati-slokam abaddhavaty api
976|namany anantasya yaso-'nkitani yat
977|srnvanti gayanti grnanti sadhavah
978|"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
>|literature, even though imperfectly composed, is heard,
>|sung and accepted by purified men who are thoroughly honest.
>|"
979|The purport to this verse may be considered for further
>|information on this subject.
980|Madhya 9.97
981|TEXT 97
982|TEXT
983|mahaprabhu puchila tanre, suna, mahasaya
984|kon artha jani' tomara eta sukha haya
985|SYNONYMS
986|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.
987|TRANSLATION
988|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?"
989|Madhya 9.98
990|TEXT 98
991|TEXT
992|vipra kahe,-murkha ami, sabdartha na jani
993|suddhasuddha gita padi, guru-ajna mani'
994|SYNONYMS
995|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.
996|TRANSLATION
997|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."
998|PURPORT
999|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.
1000|yasya deve para bhaktir
1001|yatha deve tatha gurau
1002|tasyaite kathita hy arthah
1003|prakasante mahatmanah
>|
>|
>|
1004|"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
>|Upanisad 6.23)
1005|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.
1006|Madhya 9.99
1007|TEXT 99
1008|TEXT
1009|arjunera rathe krsna haya rajju-dhara
1010|vasiyache hate totra syamala sundara
1011|SYNONYMS
1012|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.
1013|TRANSLATION
1014|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.
1015|Madhya 9.100
1016|TEXT 100
1017|TEXT
1018|arjunere kahitechena hita-upadesa
1019|tanre dekhi' haya mora ananda-avesa
1020|SYNONYMS
1021|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.
1022|TRANSLATION
1023|"While seeing Lord Krsna sitting in a chariot and
>|instructing Arjuna, I am filled with ecstatic happiness.
1024|Madhya 9.101
1025|TEXT 101
1026|TEXT
1027|yavat padon, tavat pana tanra darasana
1028|ei lagi' gita-patha na chade mora mana
1029|SYNONYMS
1030|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.
1031|TRANSLATION
1032|"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."
1033|Madhya 9.102
1034|TEXT 102
1035|TEXT
1036|prabhu kahe,-gita-pathe tomara-i adhikara
1037|tumi se janaha ei gitara artha-sara
1038|SYNONYMS
1039|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.
1040|TRANSLATION
1041|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."
1042|PURPORT
1043|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:
1044|gitadhita ca yenapi
1045|bhakti- bhavena cetasa
1046|veda-sastra-puranani
1047|tenadhitani sarvasah
1048|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):
1049|yasya deve para bhaktir
1050|yatha deve tatha gurau
1051|tasyaite kathita hy arthah
1052|prakasante mahatmanah
>|
>|
>|
1053|All Vedic scriptures are to be understood with faith and
>|devotion, not by mundane scholarship. We therefore
>|present the 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.
1054|Madhya 9.103
1055|TEXT 103
1056|TEXT
1057|eta bali' sei vipre kaila alingana
1058|prabhu-pada dhari' vipra karena rodana
1059|SYNONYMS
1060|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.
1061|TRANSLATION
1062|After saying this, Lord Caitanya Mahaprabhu embraced the
>|brahmana, and the brahmana, catching the lotus feet of the
>|Lord, began to cry.
1063|Madhya 9.104
1064|TEXT 104
1065|TEXT
1066|toma dekhi' taha haite dvi-guna sukha haya
1067|sei krsna tumi,-hena mora mane laya
1068|SYNONYMS
1069|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.
1070|TRANSLATION
1071|The brahmana said, "Upon seeing You, my happiness is
>|doubled. I take it that You are the same Lord Krsna."
1072|Madhya 9.105
1073|TEXT 105
1074|TEXT
1075|krsna-sphurtye tanra mana hanache nirmala
1076|ataeva prabhura tattva janila sakala
1077|SYNONYMS
1078|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.
1079|TRANSLATION
1080|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.
1081|Madhya 9.106
1082|TEXT 106
1083|TEXT
1084|tabe mahaprabhu tanre karaila siksana
1085|ei bat kahan na kariha prakasana
1086|SYNONYMS
1087|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.
1088|TRANSLATION
1089|Sri Caitanya Mahaprabhu then taught the brahmana very
>|thoroughly and requested him not to disclose the fact that
>|He was Lord Krsna Himself.
1090|Madhya 9.107
1091|TEXT 107
1092|TEXT
1093|sei vipra mahaprabhura bada bhakta haila
1094|cari masa prabhu-sanga kabhu na chadila
1095|SYNONYMS
1096|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.
1097|TRANSLATION
1098|That brahmana became a great devotee of Sri Caitanya
>|Mahaprabhu, and for four continuous months he did not give
>|up the Lord's company.
1099|Madhya 9.108
1100|TEXT 108
1101|TEXT
1102|ei-mata bhatta-grhe rahe gauracandra
1103|nirantara bhatta-sange krsna-kathananda
1104|SYNONYMS
1105|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.
1106|TRANSLATION
1107|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.
1108|Madhya 9.109
1109|TEXT 109
1110|TEXT
1111|sri-vaisnava' bhatta seve laksmi-narayana
1112|tanra bhakti dekhi' prabhura tusta haila mana
1113|SYNONYMS
1114|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.
1115|TRANSLATION
1116|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 much
>|satisfied.
1117|Madhya 9.110
1118|TEXT 110
1119|TEXT
1120|nirantara tanra sange haila sakhya-bhava
1121|hasya-parihase dunhe sakhyera svabhava
1122|SYNONYMS
1123|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.
1124|TRANSLATION
1125|Constantly associating with each other, Sri Caitanya
>|Mahaprabhu and Venkata Bhatta gradually developed a
>|friendly relationship. Indeed, sometimes they laughed and
>|joked together.
1126|Madhya 9.111
1127|TEXT 111
1128|TEXT
1129|prabhu kahe,-bhatta, tomara laksmi-thakurani
1130|kanta-vaksah-sthita, pativrata-siromani
1131|SYNONYMS
1132|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.
1133|TRANSLATION
1134|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.
1135|Madhya 9.112
1136|TEXT 112
1137|TEXT
1138|amara thakura krsna-gopa, go-caraka
1139|sadhvi hana kene cahe tanhara sangama
1140|SYNONYMS
1141|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.
1142|TRANSLATION
1143|"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?
1144|Madhya 9.113
1145|TEXT 113
1146|TEXT
1147|ei lagi' sukha-bhoga chadi' cira-kala
1148|vrata-niyama kari' tapa karila apara
1149|SYNONYMS
1150|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.
1151|TRANSLATION
1152|"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."
1153|Madhya 9.114
1154|TEXT 114
1155|TEXT
1156|kasyanubhavo 'sya na deva vidmahe
1157|tavanghri-renu-sparasadhikarah
1158|yad-vanchaya srir lalanacarat tapo
1159|vihaya kaman su-ciram dhrta-vrata
1160|SYNONYMS
1161|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.
1162|TRANSLATION
1163|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. "'
1164|PURPORT
1165|This is a quotation from Srimad-Bhagavatam (10.16.36) ;
>|it was spoken by the wives of the Kaliya serpent.
1166|Madhya 9.115
1167|TEXT 115
1168|TEXT
1169|bhatta kahe, krsna-narayana-eka-i svarupa
1170|krsnete adhika lila-vaidagdhyadi-rupa
1171|SYNONYMS
1172|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.
1173|TRANSLATION
1174|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.
1175|Madhya 9.116
1176|TEXT 116
1177|TEXT
1178|tara sparse nahi yaya pativrata-dharma
1179|kautuke laksmi cahena krsnera sangama
1180|SYNONYMS
1181|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.
1182|TRANSLATION
1183|"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."
1184|PURPORT
1185|This is an 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.
1186|Madhya 9.117
1187|TEXT 117
1188|TEXT
1189|siddhantatas tv abhede 'pi
1190|srisa-krsna-svarupayoh
1191|rasenotkrsyate krsna-
1192|rupam esa rasa-sthitih
1193|SYNONYMS
1194|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.
1195|TRANSLATION
1196|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.'
1197|PURPORT
1198|This verse quoted by Venkata Bhatta is also found in
>|Bhakti-rasamrta-sindhu (1.2.59).
1199|Madhya 9.118
1200|TEXT 118
1201|TEXT
1202|krsna-sange pativrata-dharma nahe nasa
1203|adhika labha paiye, ara rasa-vilasa
1204|SYNONYMS
1205|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.
1206|TRANSLATION
1207|"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."
1208|Madhya 9.119
1209|TEXT 119
1210|TEXT
1211|vinodini laksmira haya krsne abhilasa
1212|ihate ki dosa, kene kara parihasa
1213|SYNONYMS
1214|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.
1215|TRANSLATION
1216|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?"
1217|Madhya 9.120
1218|TEXT 120
1219|TEXT
1220|prabhu kahe,-dosa nahi, iha ami jani
1221|rasa na paila laksmi, sastre iha suni
1222|SYNONYMS
1223|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.
1224|TRANSLATION
1225|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
>|revealed scriptures.
1226|Madhya 9.121
1227|TEXT 121
1228|TEXT
1229|nayam sriyo 'nga u nitanta-rateh prasadah
1230|svar-yositam nalina-gandha-rucam kuto 'nyah
1231|rasotsave 'sya bhuja-danda-grhita-kantha-
1232|labdhasisam ya udagad vraja-sundarinam
1233|SYNONYMS
1234|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.
1235|TRANSLATION
1236|" 'When Lord Sri Krsna was dancing with the gopis in the
>|rasa-lila, He put His arms around their necks and
>|embraced them . 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
>|lotus flower. And what to speak of
>|worldly women, who may be very, very beautiful according to
>|material estimation?'
1237|PURPORT
1238|This is a verse from Srimad-Bhagavatam (10.47.60).
1239|Madhya 9.122
1240|TEXT 122
1241|TEXT
1242|laksmi kene na paila, ihara ki karana
1243|tapa kari' kaiche krsna paila sruti-gana
1244|SYNONYMS
1245|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.
1246|TRANSLATION
1247|"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.
1248|Madhya 9.123
1249|TEXT 123
1250|TEXT
1251|nibhrta-marun-mano-'ksa-drdha-yoga-yujo hrdi yan-
1252|munaya upasate tad arayo 'pi yayuh smaranat
1253|striya uragendra-bhoga-bhuja-danda-visakta-dhiyo
1254|vayam api te samah samadrso 'nghri-saroja-sudhah
1255|SYNONYMS
1256|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.
1257|TRANSLATION
1258|" '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.' "
1259|PURPORT
1260|This verse is from Srimad-Bhagavatam (10.87.23).
1261|Madhya 9.124
1262|TEXT 124
1263|TEXT
1264|sruti paya, laksmi na paya, ithe ki karana
1265|bhatta kahe,-iha pravesite nare mora mana
1266|SYNONYMS
1267|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.
1268|TRANSLATION
1269|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."
1270|Madhya 9.125
1271|TEXT 125
1272|TEXT
1273|ami jiva,-ksudra-buddhi, sahaje asthira
1274|isvarera lila-koti-samudra-gambhira
1275|SYNONYMS
1276|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.
1277|TRANSLATION
1278|Venkata Bhatta then admitted, "I am an ordinary human being.
>| Since my intelligence is very much limited and I am
>|easily agitated, my mind cannot enter within the deep ocean
&