Madhya1.162

TEXT 162

’kananira natasala’ haite asiba phirina

janibe pascat, kahilu niscaya karina

SYNONYMS

kananira nata-sala—the place of the name Kanai Natasala; haite—from; asiba—will come; phirina—returning; janibe—you will know; pascat—later; kahilu—I say; niscaya—assurance; karina—making.

TRANSLATION

Nrsimhananda Brahmacari said, “The Lord will go to Kanai Natasala and then will return. All of you will come to know of this later, but I now say this with great assurance.”

Madhya1.163

TEXT 163

gosani kuliya haite calila vrndavana

sange sahasreka loka yata bhakta-gana

SYNONYMS

gosani—Lord Caitanya Mahaprabhu; kuliya haite—from Kuliya; calila—proceeded; vrndavana—toward Vrndavana; sange—with Him; sahasreka—thousands; loka—of people; yata—all; bhakta-gana—the devotees.

TRANSLATION

When Lord Caitanya Mahaprabhu began to proceed from Kuliya toward Vrndavana, thousands of men were with Him, and all of them were devotees.

Madhya1.164

TEXT 164

yahan yaya prabhu, tahan koti-sankhya loka

dekhite aise, dekhi’ khande duhkha-soka

SYNONYMS

yahan—wherever; yaya—goes; prabhu—the Lord; tahan—everywhere; koti-sankhya loka—an unlimited number of people; dekhite aise—come to see Him; dekhi’-after seeing; khande—removes; duhkha—unhappiness; soka—lamentation.

TRANSLATION

Wherever the Lord visited, crowds of innumerable people came to see Him. When they saw Him, all their unhappiness and lamentation disappeared.

Madhya1.165

TEXT 165

yahan yahan prabhura carana padaye calite

se mrttika laya loka, garta haya pathe

SYNONYMS

yahan yahan—wherever; prabhura—of the Lord; carana—lotus feet; padaye—touch; calite—while walking; se—that; mrttika—dirt; laya—take; loka—the people; garta—a hole; haya—there becomes; pathe—on the road.

TRANSLATION

Wherever the Lord touched the ground with His lotus feet, people immediately came and gathered the dirt. Indeed, they gathered so much that many holes were created in the road.

Madhya1.166

TEXT 166

aiche cali, aila prabhu ’ramakeli’ grama

gaudera nikata grama ati anupama

SYNONYMS

aiche—in that way; cali—walking; aila—came; prabhu—Lord Sri Caitanya Mahaprabhu; ramakeli grama—to the village of the name Ramakeli; gaudera—Bengal; nikata—near; grama—the village; ati—very; anupama—exquisite.

TRANSLATION

Lord Caitanya Mahaprabhu eventually arrived at a village named Ramakeli. This village is situated on the border of Bengal and is very exquisite.

PURPORT

Ramakeli-grama is situated on the banks of the Ganges on the border of Bengal. Srila Rupa and Sanatana Gosvamis had their residences in this village.

Madhya1.167

TEXT 167

tahan nrtya kare prabhu preme acetana

koti koti loka aise dekhite carana

SYNONYMS

tahan—there; nrtya—dancing; kare—performed; prabhu—Lord Caitanya Mahaprabhu; preme—in love of Godhead; acetana—unconscious; koti koti—innumerable; loka—people; aise—came; dekhite—to see; carana—His lotus feet.

TRANSLATION

While performing sankirtana in Ramakeli-grama, the Lord danced and sometimes lost consciousness due to love of God. While at Ramakeli-grama, an unlimited number of people came to see His lotus feet.

Madhya1.168

TEXT 168

gaudesvara yavana-raja prabhava sunina

kahite lagila kichu vismita hana

SYNONYMS

gauda-isvara—King of Bengal; yavana-raja—Muslim king; prabhava—influence; sunina—hearing; kahite—to say; lagila—began; kichu—something; vismita—astonished; hana—becoming.

TRANSLATION

When the Muslim King of Bengal heard of Caitanya Mahaprabhu’s influence in attracting innumerable people, he became very astonished and began to speak as follows.

PURPORT

At that time the Muslim king of Bengal was Nawab Hussain Shah Badasaha.

Madhya1.169

TEXT 169

vina dane eta loka yanra pache haya

sei ta’ gosana, iha janiha niscaya

SYNONYMS

vina—without; dane—charity; eta—so many; loka—persons; yanra—whom; pache—after; haya—become; sei ta’-He certainly; gosana—a prophet; iha—this; janiha—know; niscaya—surely.

TRANSLATION

“Such a person, who is followed by so many people without giving them charity, must be a prophet. I can surely understand this fact.”

Madhya1.170

TEXT 170

kaji, yavana ihara na kariha himsana

apana-icchaya buluna, yahan unhara mana

SYNONYMS

kaji—magistrate; yavana—Muslim; ihara—of Him; na—do not; kariha—make; himsana—jealousy; apana-icchaya—at His own will; buluna—let Him go; yahan—wherever; unhara—of Him; mana—mind.

TRANSLATION

The Muslim King ordered the magistrate, “Do not disturb this Hindu prophet out of jealousy. Let Him do His own will wherever He likes.”

PURPORT

Even a Muslim king could understand Sri Caitanya Mahaprabhu’s transcendental position as a prophet; therefore he ordered the local magistrate not to disturb Him but to let Him do whatever He liked.

Madhya1.171

TEXT 171

kesava-chatrire raja varta puchila

prabhura mahima chatri udaiya dila

SYNONYMS

kesava-chatrire—from the person named Kesava Chatri; raja—the King; varta—news; puchila—inquired; prabhura—of the Lord; mahima—glories; chatri—Kesava Chatri; udaiya—attaching no importance; dila—gave.

TRANSLATION

When the Muslim King asked his assistant, Kesava Chatri, for news of the influence of Sri Caitanya Mahaprabhu, Kesava Chatri, although knowing everything about Caitanya Mahaprabhu, tried to avoid the conversation by not giving any importance to Caitanya Mahaprabhu’s activities.

PURPORT

Kesava Chatri became a diplomat when questioned about Sri Caitanya Mahaprabhu. Although he knew everything about Him, he was afraid that the Muslim King might become His enemy. He gave no importance to the Lord’s activities so that the Muslim King would take Him to be an ordinary man and would not give Him any trouble.

Madhya1.172

TEXT 172

bhikhari sannyasi kare tirtha paryatana

tanre dekhibare aise dui cari jana

SYNONYMS

bhikhari—beggar; sannyasi—mendicant; kare—does; tirtha—of holy places; paryatana—touring; tanre—Him; dekhibmre—to see; mise—come; dui cmri jana—only a few people.

TRANSLATION

Kesava Chatri informed the Muslim King that Caitanya Mahaprabhu was a mendicant touring different places of pilgrimage and that, as such, only a few people came to see Him.

Madhya1.173

TEXT 173

yavane tomara thani karaye lagani

tanra himsaya labha nahi, haya ara hani

SYNONYMS

yavane—your Muslim servant; tomara—your; thani—place; karaye—does; lagani—instigation; tanra—of Him; himsaya—to become jealous; labha nahi—there is no profit; haya—there is; ara—rather; hani—loss.

TRANSLATION

Kesava Chatri said, “Out of jealousy your Muslim servant plots against Him. I think that you should not be very interested in Him, for there is no profit in it. Rather, there is simply loss.”

Madhya1.174

TEXT 174

rajare prabodhi’ kesava brahmana pathana

calibara tare prabhure pathaila kahina

SYNONYMS

rajare—unto the King; prabodhi’-pacifying; kesava—of the name Kesava Chatri; brahmana—one brahmana; pathana—sending there; calibara tare—for the sake of leaving; prabhura—unto the Lord; pathaila—sent; kahina—telling.

TRANSLATION

After pacifying the King in this way, Kesava Chatri sent a brahmana messenger to Lord Caitanya Mahaprabhu, requesting Him to leave without delay.

Madhya1.175

TEXT 175

dabira khasere raja puchila nibhrte

gosanira mahima tenho lagila kahite

SYNONYMS

dabira khasere—of the name Dabira Khasa (then the name of Srila Rupa Gosvami); raja—the King; puchila—inquired; nibhrte—in privacy; gosanira—of Lord Caitanya Mahaprabhu; mahima—glories; tenho—he; lagila—began; kahite—to speak.

TRANSLATION

In private, the King inquired from Dabira Khasa [Srila Rupa Gosvami], who began to speak about the glories of the Lord.

Madhya1.176

TEXT 176

ye tomare rajya dila, ye tomara gosana

tomara dese tomara bhagye janmila asina

SYNONYMS

ye—that one who; tomare—unto you; rajya—kingdom; dila—gave; ye—the one who; tomara—your; gosana—prophet; tomara dese—in your country; tomara bhagye—on account of your good fortune; janmila—took birth; asina—coming.

TRANSLATION

Srila Rupa Gosvami said, "The Supreme Personality of Godhead, who gave you this kingdom and whom you accept as a prophet, has taken birth in your country due to your good fortune.

Madhya1.177

TEXT 177

tomara mangala vanche, karya-siddhi haya

ihara asirvade tomara sarvatra-i jaya

SYNONYMS

tomara—your; mangala—good fortune; vanche—He desires; karya—of business; siddhi—the perfection; haya—is; ihara—of Him; asirvade—by the blessings; tomara—your; sarvatra-i—everywhere; jaya—victory.

TRANSLATION

"This prophet always desires your good fortune. By His grace, all your business is successful. By His blessings, you will attain victory everywhere.

Madhya1.178

TEXT 178

more kena pucha, tumi pucha apana-mana

tumi naradhipa hao visnu-amsa sama

SYNONYMS

more—unto me; kena—why; pucha—you inquire; tumi—you; pucha—inquire; apana-mana—your own mind; tumi—you; nara-adhipa—King of the people; hao—you are; visnu-amsa sama—representative of the Supreme Personality of Godhead.

TRANSLATION

“Why are you questioning me? Better that you question your own mind. Because you are the King of the people, you are the representative of the Supreme Personality of Godhead. Therefore you can understand this better than I.”

Madhya1.179

TEXT 179

tomara citte caitanyere kaiche haya jnana

tomara citte yei laya, sei ta’ pramana

SYNONYMS

tomara citte—in your mind; caitanyere—of Lord Caitanya Mahaprabhu; kaiche—how; haya—there is; jnana—knowledge; tomara—your; citte—mind; yei—whatever; laya—takes; sei ta’ pramana—that is evidence.

TRANSLATION

Thus Srila Rupa Gosvami informed the King about his mind as a way of knowing Sri Caitanya Mahaprabhu. He assured the King that whatever occurred in his mind could be considered evidence.

Madhya1.180

TEXT 180

raja kahe, suna, mora mane yei laya

saksat isvara ihan nahika samsaya

SYNONYMS

raja kahe—the King replied; suna—hear; mora—my; mane—mind; yei—what; laya—takes; saksat—personally; isvara—the Supreme Personality; ihan—He; nahika—there is not; samsaya—doubt.

TRANSLATION

The King replied, “I consider Sri Caitanya Mahaprabhu to be the Supreme Personality of Godhead. There is no doubt about it.”

Madhya1.181

TEXT 181

eta kahi’ raja gela nija abhyantare

tabe dabira khasa aila apanara ghare

SYNONYMS

eta kahi’-saying this; raja—the King; gela—went; nija—own; abhyantare—to the private house; tabe—at that time; dabira khasa—Srila Rupa Gosvami; aila—returned; apanara—his own; ghare—to the residence.

TRANSLATION

After having this conversation with Rupa Gosvami, the King entered his private house. Rupa Gosvami, then known as Dabira Khasa, also returned to his residence.

PURPORT

A monarch is certainly a representative of the Supreme Personality of Godhead. As stated in the Bhagavad-gita, sarva-loka-mahesvaram: the Supreme Personality of Godhead is the proprietor of all planetary systems. In each and every planet there must be some king, governmental head or executive. Such a person is supposed to be the representative of Lord Visnu. On behalf of the Supreme Personality of Godhead, he must see to the interests of all the people. Therefore Lord Visnu, as Paramatma, gives the king all intelligence to execute governmental affairs. Srila Rupa Gosvami therefore asked the King what was in his mind concerning Sri Caitanya Mahaprabhu and indicated that whatever the King thought about Him was correct.

Madhya1.182

TEXT 182

ghare asi’ dui bhai yukati karina

prabhu dekhibare cale vesa lukana

SYNONYMS

ghare asi’-after returning home; dui bhai—two brothers; yukati—arguments; karina—making; prabhu—Lord Caitanya Mahaprabhu; dekhibare—to see; cale—go; vesa—dress; lukana—hiding.

TRANSLATION

After returning to his residence, Dabira Khasa and his brother decided after much consideration to go see the Lord incognito.

Madhya1.183

TEXT 183

ardha-ratre dui bhai aila prabhu-sthane

prathame milila nityananda-haridasa sane

SYNONYMS

ardha-ratre—in the dead of night; dui bhai—the two brothers; aila—came; prabhu-sthane—to the place of Lord Caitanya; prathame—first; milila—met; nityananda-haridasa—Lord Nityananda and Haridasa Thakura; sane—with.

TRANSLATION

Thus in the dead of night the two brothers, Dabira Khasa and Sakara Mallika, went to see Sri Caitanya Mahaprabhu incognito. First they met Nityananda Prabhu and Haridasa Thakura.

Madhya1.184

TEXT 184

tanra dui-jana janaila prabhura gocare

rupa, sakara-mallika aila toma’ dekhibare

SYNONYMS

tanra—they; dui-jana—two persons; janaila—informed; prabhura—of Lord Caitanya Mahaprabhu; gocare—in the presence; rupa—Rupa Gosvami; sakara-mallika—and Sanatana Gosvami; aila—have come; toma’-You; dekhibare—to see.

TRANSLATION

Sri Nityananda Prabhu and Haridasa Thakura told Lord Caitanya Mahaprabhu that two personalities-Sri Rupa and Sanatana-had come to see Him.

PURPORT

Sakara Mallika was the name of Sanatana Gosvami, and Dabira Khasa was the name of Rupa Gosvami. They were recognized by these names in the service of the Muslim King; therefore these are Muslim names. As officials, the brothers adopted all kinds of Muslim customs.

Madhya1.185

TEXT 185

dui guccha trna dunhe dasane dharina

gale vastra bandhi’ pade dandavat hana

SYNONYMS

dui—two; guccha—bunches; trna—of straw; dunhe—both of them; dasane—in the teeth; dharina—catching; gale—on the neck; vastra—cloth; bandhi’-binding; pade—fall; dandavat—like rods; hana—becoming.

TRANSLATION

In great humility, both brothers took bunches of straw between their teeth and, each binding a cloth around his neck, fell down like rods before the Lord.

Madhya1.186

TEXT 186

dainya rodana kare, anande vihvala

prabhu kahe,--utha, utha, ha-ila mangala

SYNONYMS

dainya—humility; rodana—crying; kare—perform; anande—in ecstasy; vihvala—overwhelmed; prabhu kahe—the Lord said; utha utha—stand up, stand up; ha-ila mangala—all auspiciousness unto you.

TRANSLATION

Upon seeing Lord Caitanya Mahaprabhu, the two brothers were overwhelmed with joy, and out of humility they began to cry. Lord Caitanya Mahaprabhu asked them to get up and assured them of all good fortune.

Madhya1.187

TEXT 187

uthi’ dui bhai tabe dante trna dhari’

dainya kari’ stuti kare karayoda kari

SYNONYMS

uthi’-standing up; dui—two; bhai—brothers; tabe—then; dante—in the teeth; trna—straw; dhari’-holding; dainya kari’-in all humbleness; stuti kare—offer prayers; kara-yoda—folded hands; kari’-making.

TRANSLATION

The two brothers got up, and again taking straw between their teeth, they humbly offered their prayers with folded hands.

Madhya1.188

TEXT 188

jaya jaya sri-krsna-caitanya daya-maya

patita-pavana jaya, jaya mahasaya

SYNONYMS

jaya jaya—all glories; sri-krsna-caitanya—unto Lord Sri Caitanya Mahaprabhu; daya-maya—the most merciful; patita-pavana—the savior of the fallen souls; jaya—glories; jaya—glories; mahasaya—to the great personality.

TRANSLATION

"All glories to Sri Krsna Caitanya Mahaprabhu, the most merciful savior of the fallen souls! All glories to the Supreme Personality!

Madhya1.189

TEXT 189

nica-jati, nica-sangi, kari nica kaja

tomara agrete prabhu kahite vasi laja

SYNONYMS

nica-jati—classified among the fallen; nica-sangi—associated with fallen souls; kari—we perform; nica—abominable; kaja—work; tomara—of You; agrete—in front; prabhu—O Lord; kahite—to say; vasi—we feel; laja—ashamed.

TRANSLATION

"Sir, we belong to the lowest class of men, and our associates and employment are also of the lowest type. Therefore we cannot introduce ourselves to You. We feel very much ashamed, standing here before You.

PURPORT

Although the two brothers, Rupa and Sanatana (at that time Dabira Khasa and Sakara Mallika), presented themselves as being born in a low family, they nonetheless belonged to a most respectable brahmana family that was originally from Karnata. Thus they actually belonged to the brahmana caste. Unfortunately, because of being associated with the Muslim governmental service, their customs and behavior resembled those of the Muslims. Therefore they presented themselves as nica-jati. The word jati means birth. According to sastra, there are three kinds of birth. The first birth is from the womb of the mother, the second birth is the acceptance of the reformatory method, and the third birth is acceptance by the spiritual master (initiation). One becomes abominable by adopting an abominable profession or by associating with people who are naturally abominable. Rupa and Sanatana, as Dabira Khasa and Sakara Mallika, associated with Muslims, who were naturally opposed to brahminical culture and cow protection. In Srimad-Bhagavatam (Seventh Canto) it is stated that every person belongs to a certain classification. A person is identifiable by the special symptoms mentioned in the sastras. By one’s symptoms, one is known to belong to a certain caste. Both Dabira Khasa and Sakara Mallika belonged to the brahmana caste, but because they were employed by Muslims, their original habits degenerated into those of the Muslim community. Since the symptoms of brahminical culture were almost nil, they identified themselves with the lowest caste. In the Bhakti-ratnakara it is clearly stated that because Sakara Mallika and Dabira Khasa associated with lower-class men, they introduced themselves as belonging to the lower classes. Actually, however, they had been born in respectable brahmana families.

Madhya1.190

TEXT 190

mat-tulyo nasti papatma

naparadhi ca kascana

parihare ’pi lajja me

kim bruve purusottama

SYNONYMS

mat—me; tulyah—like; na asti—there is not; papa-atma—sinful man; na aparadhi—nor an offender; ca—also; kascana—anyone; parihare—in begging pardon; api—even; lajja—ashamed; me—of me; kim—what; bruve—I shall say; purusa-uttama—O Supreme Personality of Godhead.

TRANSLATION

“Dear Lord, let us inform you that no one is more sinful than us, nor is there any offender like us. Even if we wanted to mention our sinful activities, we would immediately become ashamed. And what to speak of giving them up!”

PURPORT

This verse is from the Bhakti-rasamrta-sindhu (1.2.154), by Srila Rupa Gosvami.

Madhya1.191

TEXT 191

patita-pavana-hetu tomara avatara

ama-ba-i jagate, patita nahi ara

SYNONYMS

patita-pavana—deliverance of the fallen; hetu—for the matter of; tomara—Your; avatara—incarnation; ama-ba-i—than us; jagate—in this world; patita—fallen; nahi—there is not; ara—more.

TRANSLATION

Both brothers submitted, "Dear Lord, You have incarnated to deliver the fallen souls. You should consider that in this world there is none so fallen as us.

Madhya1.192

TEXT 192

jagai-madhai dui karile uddhara

tahan uddharite srama nahila tomara

SYNONYMS

jagai-madhai—the two brothers Jagai and Madhai; dui—two; karile—You did; uddhara—deliverance; tahan—there; uddharite—to deliver; srama—exertion; nahila—there was not; tomara—of You.

TRANSLATION

"You have delivered the two brothers Jagai and Madhai, but to deliver them You did not have to exert Yourself very much.

Madhya1.193

TEXT 193

brahmana-jati tara, navadvipe ghara

nica-seva nahi kare, nahe nicera kurpara

SYNONYMS

brahmana-jati—born in a brahmana family; tara—they; navadvipe—the holy place of Navadvipa-dhama; ghara—their house; nica-seva—service to degraded persons; nahi—not; kare—do; nahe—not; nicera—of low persons; kurpara—an instrument.

TRANSLATION

"The brothers Jagai and Madhai belonged to the brahmana caste, and their residence was in the holy place of Navadvipa. They never served low-class persons, nor were they instruments to abominable activities.

Madhya1.194

TEXT 194

sabe eka dosa tara, haya papacara

papa-rasi dahe namabhasei tomara

SYNONYMS

sabe—in all; eka—one only; dosa—fault; tara—of them; haya—they are; papa-acara—attached to sinful activities; papa-rasi—volumes of sinful activities; dahe—become burned; nama-abhasei—simply by the dim reflection of chanting the holy name; tomara—of Your Lordship.

TRANSLATION

"Jagai and Madhai had but one fault-they were addicted to sinful activity. However, volumes of sinful activity can be burned to ashes simply by a dim reflection of the chanting of Your holy name.

PURPORT

Srila Rupa Gosvami and Sanatana Gosvami presented themselves as being lower than the two brothers Jagai and Madhai, who were delivered by Sri Caitanya Mahaprabhu. When Rupa and Sanatana compared themselves to Jagai and Madhai, they found themselves inferior because the Lord had no trouble in delivering two drunken brothers. This was so because, despite the fact that they were addicted to sinful activity, in other ways their life was brilliant. They belonged to the brahmana caste of Navadvipa, and such brahmanas were pious by nature. Although they had been addicted to some sinful activities due to bad association, those unwanted things could vanish simply because of the chanting of the holy name of the Lord. Another point for Jagai and Madhai was that, as members of a brahmana family, they did not accept service under anyone. The sastras strictly forbid a brahmana to accept service under anyone. The idea is that by accepting a master, one accepts the occupation of a dog. In other words, a dog cannot thrive without having a master, and for the sake of pleasing the master, dogs offend many people. They bark at innocent people just to please the master. Similarly, when one is a servant, he has to perform abominable activities according to the orders of the master. Therefore, when Dabira Khasa and Sakara Mallika compared their position to that of Jagai and Madhai, they found Jagai and Madhai’s position far better. Jagai and Madhai never accepted the service of a low-class person; nor were they forced to execute abominable activities under the order of a low-class master. Jagai and Madhai chanted the name of Sri Caitanya Mahaprabhu by way of blasphemy, but because they simply chanted His name, they immediately became free from the reactions of sinful activities. Thus later they were saved.

Madhya1.195

TEXT 195

tomara nama lana tomara karila nindana

sei nama ha-ila tara muktira karana

SYNONYMS

tomara—Your; nama—holy name; lana—taking; tomara—of You; karila—did; nindana—blaspheming; sei—that; nama—holy name; ha-ila—became; tara—of them; muktira—of deliverance; karana—the cause.

TRANSLATION

"Jagai and Madhai uttered Your holy name by way of blaspheming You. Fortunately, that holy name became the cause of their deliverance.

Madhya1.196

TEXT 196

jagai-madhai haite koti koti guna

adhama patita papi ami dui jana

SYNONYMS

jagai-madhai—of the name Jagai and Madhai; haite—than; koti koti—millions and millions; guna—of times; adhama—degraded; patita—fallen; papi—sinful; ami—we; dui—two; jana—persons.

TRANSLATION

"We two are millions and millions of times inferior to Jagai and Madhai. We are more degraded, fallen and sinful than they.

Madhya1.197

TEXT 197

mleccha-jati, mleccha-sevi, kari mleccha-karma

go-brahmana-drohi-sange amara sangama

SYNONYMS

mleccha-jati—belonging to the meat-eater caste; mleccha-sevi—servants of the meat-eaters; kari—we execute; mleccha-karma—the work of meat-eaters; go—cows; brahmana—brahmanas; drohi—those inimical to; sange—with; amara—our; sangama—association.

TRANSLATION

“Actually we belong to the caste of meat-eaters because we are servants of meat-eaters. Indeed, our activities are exactly like those of the meat-eaters. Because we always associate with such people, we are inimical toward the cows and brahmanas.”

PURPORT

There are two kinds of meat-eaters-one who is born in a family of meat-eaters and one who has learned to associate with meat-eaters. From Srila Rupa and Sanatana Gosvamis (formerly Dabira Khasa and Sakara Mallika) we can learn how one attains the character of a meat-eater simply by associating with meat-eaters. At the present moment in India the presidential offices are occupied by many so-called brahmanas, but the state maintains slaughterhouses for killing cows and makes propaganda against Vedic civilization. The first principle of Vedic civilization is the avoidance of meat-eating and intoxication. Presently in India, intoxication and meat-eating are encouraged, and the so-called learned brahmanas presiding over this state of affairs have certainly become degraded according to the standard given herein by Srila Rupa Gosvami and Sanatana Gosvami. These so-called brahmanas give sanction to slaughterhouses for the sake of a fat salary, and they do not protest these abominable activities. By deprecating the principles of Vedic civilization and supporting cow-killing, they are immediately degraded to the platform of mlecchas and yavanas. A mleccha is a meat-eater, and a yavana is one who has deviated from Vedic culture. Unfortunately, such mlecchas and yavanas are in executive power. How, then, can there be peace and prosperity in the state? The king or the president must be the representative of the Supreme Personality of Godhead. When Maharaja Yudhisthira accepted the rule of Bharata-varsa (formerly this entire planet, including all the seas and land), he took sanction from authorities like Bhismadeva and Lord Krsna. He thus ruled the entire world according to religious principles. At the present moment, however, heads of state do not care for religious principles. If irreligious people vote on an issue, even though it be against the principles of the sastras, the bills will be passed. The president and heads of state become sinful by agreeing to such abominable activities. Sanatana and Rupa Gosvamis pleaded guilty to such activities; they therefore classified themselves among the mlecchas, although born in a brahmana family.

Madhya1.198

TEXT 198

mora karma, mora hate-galaya bandhiya

ku-visaya-vistha-garte diyache phelaiya

SYNONYMS

mora—our; karma—activities; mora—our; hate—on the hand; galaya—on the neck; bandhiya—binding; ku-visaya—of abominable objects of sense gratification; vistha—of the stool; garte—in the ditch; diyache phelaiya—have been thrown.

TRANSLATION

The two brothers, Sakara Mallika and Dabira Khasa, very humbly submitted that due to their abominable activities they were now bound by the neck and hands and had been thrown into a ditch filled with abominable stoollike objects of material sense enjoyment.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura has explained ku-visaya garta as follows: “Because of the activities of the senses, we become subjected to many sense gratificatory processes and are thus entangled by the laws of material nature. This entanglement is called visaya. When the sense gratificatory processes are executed by pious activity, they are called su-visaya. The word su means ’good,’ and visaya means ’sense objects.’ When the sense gratificatory activities are performed under sinful conditions, they are called ku-visaya, bad sense enjoyment. In either case, either ku-visaya or su-visaya, these are material activities. As such, they are compared to stool. In other words, such things are to be avoided. To become free from su-visaya and ku-visaya, one must engage himself in the transcendental loving service of Krsna, the Supreme Personality of Godhead. The activities of devotional service are free from the contamination of material qualities. Therefore, to be free from the reactions of su-visaya and ku-visaya, one must take to Krsna consciousness. In that way, one will save himself from contamination.” In this connection, Srila Narottama dasa Thakura has sung:

karma-kanda, jnana-kanda, kevala visera bhanda
amrta baliya yeba khaya
nana yoni sada phire, kadarya bhaksana kare
tara janma adhah-pate yaya

Su-visaya and ku-visaya both fall under the category of karma-kanda. There is another kanda (platform of activity), called jnana-kanda, or philosophical speculation about the effects of ku-visaya and su-visaya with the intention to find out the means of deliverance from material entanglement. On the platform of jnana-kanda, one may give up the objects of ku-visaya and su-visaya. But that is not the perfection of life. Perfection is transcendental to both jnana-kanda and karma-kanda; it is on the platform of devotional service. If we do not take to devotional service in Krsna consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jnana-kanda and karma-kanda. Therefore Narottama dasa Thakura says:

nana yoni sada phire, kadarya bhaksana kare
tara janma adhah-pate yaya