Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 17

Madhya17.77

TEXT 77

tenho kahena,--"tumi ’krsna’, tumi ’dayamaya’

adhama jiva muni, more ha-ila sadaya

SYNONYMS

tenho kahena—Bhattacarya said; tumi krsna—You are Krsna Himself; tumi—You; daya-maya—merciful; adhama—the lowest of the low; jiva—living entity; muni—I; more—unto me; ha-ila—You have been; sa-daya—favorable.

TRANSLATION

Balabhadra Bhattacarya replied, "My dear Lord, You are Krsna Himself, and therefore You are merciful. I am a fallen living entity, but You have bestowed a great favor upon me.

Madhya17.78

TEXT 78

muni chara, more tumi sange lana aila

krpa kari’ mora hate ’prabhu’ bhiksa kaila

SYNONYMS

muni—I; chara—most fallen; more—me; tumi—You; sange—with; lana—taking; aila—have come; krpa kari’-showing great mercy; mora hate—from my hand; prabhu—my Lord; bhiksa kaila—You accepted food.

TRANSLATION

"Sir, I am most fallen, yet You have brought me with You. Showing great mercy, You have accepted food prepared by me.

Madhya17.79

TEXT 79

adhama-kakere kaila garuda-samana

’svatantra isvara’ tumi--svayam bhagavan"

SYNONYMS

adhama-kakere—the most condemned crow; kaila—You have made; garuda-samana—like Garuda; svatantra—independent; isvara—Supreme Personality of Godhead; tumi—You; svayam bhagavan—the original Personality of Godhead.

TRANSLATION

"You have made me Your carrier Garuda, although I am no better than a condemned crow. Thus You are the independent Personality of Godhead, the original Lord.

Madhya17.80

TEXT 80

mukam karoti vacalam

pangum langhayate girim

yat-krpa tam aham vande

paramananda-madhavam

SYNONYMS

mukam—a person who cannot speak; karoti—makes; vacalam—an eloquent speaker; pangum—a person who cannot even walk; langhayate—causes to cross over; girim—the mountain; yat-krpa—whose mercy; tam—unto Him; aham—I; vande—offer obeisances; parama-ananda—the transcendentally blissful; madhavam—Supreme Personality of Godhead.

TRANSLATION

“ ’The Supreme Personality of Godhead has the form of sac-cid-ananda vigraha, transcendental bliss, knowledge and eternity. I offer my respectful obeisances unto He who turns the dumb into eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord.’ ”

PURPORT

This is a quotation from the Bhavartha-dipika commentary on Srimad-Bhagavatam (1.1.1).

Madhya17.81

TEXT 81

ei-mata balabhadra karena stavana

prema-seva kari’ tusta kaila prabhura mana

SYNONYMS

ei-mata—in this way; balabhadra—Balabhadra Bhattacarya; karena—offers; stavana—prayers; prema-seva kari’-rendering service in love; tusta—pacified; kaila—made; prabhura—of Sri Caitanya Mahaprabhu; mana—the mind.

TRANSLATION

In this way Balabhadra Bhattacarya offered his prayers to the Lord. By rendering service unto Him in ecstatic love, He pacified the Lord’s mind.

Madhya17.82

TEXT 82

ei-mata nana-sukhe prabhu aila ’kasi’

madhyahna-snana kaila manikarnikaya asi’

SYNONYMS

ei-mata—in this way; nana-sukhe—in great happiness; prabhu—Sri Caitanya Mahaprabhu; aila—came; kasi—to the holy place named Kasi; madhyahna-snana—afternoon bath; kaila—took; manikarnikaya—to the bathing place known as Manikarnika; asi’-coming.

TRANSLATION

Finally the Lord with great happiness arrived at the holy place called Kasi. There He took His bath in the bathing ghat known as Manikarnika.

PURPORT

Kasi is another name for Varanasi (Benares). It has been a place of pilgrimage since time immemorial. Two rivers named Asih and Varuna merge there. Manikarnika is famous because, according to the opinion of great personalities, a bejeweled earring fell there from the ear of Lord Visnu. According to some, it fell from the ear of Lord Siva. The word mani means “jewel,” and karnika means “from the ear.” According to some, Lord Visvanatha is the great physician who cures the disease of material existence by delivering a person through the ear, which receives the vibration of the holy name of Lord Rama. Because of this, this holy place is called Mani-karnika. It is said that there is no better place than where the River Ganges flows, and the bathing ghat known as Manikarnika is especially sanctified because it is very dear to Lord Visvanatha. In the Kasi-khanda it is said: samsari-cintamanir atra yasmat tarakam sajjana-karnikayam. sivo ’bhidhatte saha-santa-kale tad giyate ’sau mani-karniketi. mukti-laksmi maha-pitha-manis tac caranabjayoh. karnikeyam tatah prahur yam jana mani-karnikam. According to the Kasi-khanda, if one gives up his body at Manikarnika, he is liberated simply by remembering Lord Siva’s name.

Madhya17.83

TEXT 83

sei-kale tapana-misra kare ganga-snana

prabhu dekhi’ haila tanra kichu vismaya jnana

SYNONYMS

sei-kale—at that time; tapana-misra—a brahmana named Tapana Misra; kare ganga-snana—was taking his bath in the Ganges; prabhu dekhi’-seeing the Lord; haila—there was; tanra—his; kichu—some; vismaya jnana—astonishment.

TRANSLATION

At that time, Tapana Misra was taking his bath in the Ganges, and he was astonished to see the Lord there.

Madhya17.84

TEXT 84

’purve suniyachi prabhu karyachena sannyasa’

niscaya kariya haila hrdaye ullasa

SYNONYMS

purve—formerly; suniyachi—I have heard; prabhu—Lord Sri Caitanya Mahaprabhu; karyachena sannyasa—has accepted the renounced order of life; niscaya kariya—ascertaining that; haila—there was; hrdaye—within the heart; ullasa—great jubilation.

TRANSLATION

Tapana Misra then began to think, “I have heard that Sri Caitanya Mahaprabhu has accepted the renounced order.” Thinking this, Tapana Misra became very jubilant within his heart.

Madhya17.85

TEXT 85

prabhura carana dhari’ karena rodana

prabhu tare uthana kaila alingana

SYNONYMS

prabhura—of Sri Caitanya Mahaprabhu; carana—lotus feet; dhari’-touching; karena—does; rodana—crying; prabhu—Sri Caitanya Mahaprabhu; tare—him; uthana—raising; kaila—did; alingana—embracing.

TRANSLATION

He then clasped the lotus feet of Sri Caitanya Mahaprabhu and began to cry. The Lord raised him up and embraced him.

Madhya17.86

TEXT 86

prabhu lana gela visvesvara-darasane

tabe asi’ dekhe bindu-madhava-carane

SYNONYMS

prabhu lana—taking the Lord; gela—he went; visvesvara-darasane—to visit the temple of Visvesvara; tabe—thereafter; asi’-coming; dekhe—see; bindu-madhava-carane—the lotus feet of Bindu Madhava.

TRANSLATION

Tapana Misra then took Sri Caitanya Mahaprabhu to visit the temple of Visvesvara. Coming from there, they saw the lotus feet of Lord Bindu Madhava.

PURPORT

This Bindu Madhava is the oldest Visnu temple in Varanasi. Presently this temple is known as Veni Madhava, and it is situated on the banks of the Ganges. Formerly five rivers converged there, and they were named Dhutapapa, Kirana, Sarasvati, Ganga and Yamuna. Now only the River Ganges is visible. The old temple of Bindu Madhava, which was visited by Sri Caitanya Mahaprabhu, was later dismantled by Aurangzeb, the great Hindu-hating emperor of the Mogul dynasty. In the place of this temple, he constructed a big majida, or mosque. Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Madhava there are Deities of four-handed Narayana and the goddess Laksmi. In front of these Deities is a column of Sri Garuda, and along the side are deities of Lord Rama, Sita, Laksmana and Sri Hanumanji.

In the province of Maharastra is a state known as Satara. During the time of Bhaktisiddhanta Sarasvati Thakura, the native prince belonged to the Vaisnava cult. Being a brahmana, he took charge of worshiping the Deity. He was known as Srimanta Balasaheba Pantha Maharaja. The state still bears the expenditure for temple maintenance. The first king in this dynasty to take charge of worship in the temple, two hundred years ago, was Maharaja Jagatjivana Rao Saheba.

Madhya17.87

TEXT 87

ghare lana aila prabhuke anandita hana

seva kari’ nrtya kare vastra udana

SYNONYMS

ghare lana—taking to his home; aila—came; prabhuke—Sri Caitanya Mahaprabhu; anandita hana—in great happiness; seva kari’-rendering service; nrtya kare—began to dance; vastra udana—waving his cloth.

TRANSLATION

With great pleasure Tapana Misra brought Sri Caitanya Mahaprabhu to his home and rendered service unto Him. Indeed, he began to dance, waving his cloth.

Madhya17.88

TEXT 88

prabhura caranodaka savamse kaila pana

bhattacaryera puja kaila kariya sammana

SYNONYMS

prabhura—of Sri Caitanya Mahaprabhu; carana-udaka—the water used to wash the lotus feet; sa-vamse—with his whole family; kaila pana—drank; bhattacaryera—of Bhattacarya; puja—worship; kaila—performed; kariya—showing; sammana—respect.

TRANSLATION

He washed the lotus feet of Sri Caitanya Mahaprabhu, and afterwards he and his whole family drank the wash water. He also worshiped Balabhadra Bhattacarya and showed him respect.

Madhya17.89

TEXT 89

prabhure nimantrana kari’ ghare bhiksa dila

balabhadra-bhattacarye paka karaila

SYNONYMS

prabhure nimantrana kari’-inviting the Lord; ghare—at home; bhiksa dila—gave lunch; balabhadra-bhattacarye—Balabhadra Bhattacarya; paka karaila—he had cook.

TRANSLATION

Tapana Misra invited Sri Caitanya Mahaprabhu to take lunch at his home, and he had Balabhadra Bhattacarya cook.

PURPORT

While at Varanasi (Benares), Sri Caitanya Mahaprabhu stayed at the house of Tapana Misra. Near Tapana Misra’s house was a bathing ghat known as Pancanadi-ghata. Sri Caitanya Mahaprabhu used to take His bath daily at this ghat, and He used to see the temple of Bindu Madhava. Then He took His lunch at Tapana Misra’s house. Near the Bindu Madhava temple is a big banyan tree, and it is said that after eating, Sri Caitanya Mahaprabhu used to rest beneath the tree. That banyan tree is still known today as Caitanya-vata. Gradually, due to changes in language, the name became Yatana-vata. The local people still call that place Yatana-vata.

Presently, beside a lane there is a tomb of Vallabhacarya, but there is no sign that Caitanya Mahaprabhu ever lived there. Vallabhacarya was also known as Mahaprabhu among his disciples. Sri Caitanya Mahaprabhu probably lived at Yatana-vata, but there is no sign of Candrasekhara’s or Tapana Misra’s house, nor is there sign of the Mayavadi sannyasi Prakasananda Sarasvati, with whom Sri Caitanya Mahaprabhu discussed Vedanta-sutra. A little distance from Yatana-vata is a temple of Gaura-Nityananda established by Sasibhusana Niyogi Mahasaya of Calcutta. This temple is now managed by the mother-in-law of Sasibhusana and his brother-in-law Narayana-candra Ghosh.

Madhya17.90

TEXT 90

bhiksa kari’ mahaprabhu karila sayana

misra-putra raghu kare pada-samvahana

SYNONYMS

bhiksa kari’-after finishing His lunch; mahaprabhu—Sri Caitanya Mahaprabhu; karila sayana—took rest; misra-putra—the son of Tapana Misra; raghu—Raghu; kare—does; pada-samvahana—massaging the legs.

TRANSLATION

When Sri Caitanya Mahaprabhu took His rest after lunch, the son of Tapana Misra, named Raghu, used to massage His legs.

Madhya17.91

TEXT 91

prabhura ’sesanna’ misra savamse khaila

’prabhu aila’ suni’ candrasekhara aila

SYNONYMS

prabhura—of Sri Caitanya Mahaprabhu; sesa-anna—remnants of food; misra—Tapana Misra; sa-vamse—along with his family; khaila—ate; prabhu aila—the Lord has arrived; suni’-hearing; candrasekhara aila—Candrasekhara came.

TRANSLATION

The remnants of food left by Sri Caitanya Mahaprabhu were taken by the whole family of Tapana Misra. When news spread that the Lord had come, Candrasekhara also came to see Him.

Madhya17.92

TEXT 92

misrera sakha tenho prabhura purva dasa

vaidya-jati, likhana-vrtti, varanasi-vasa

SYNONYMS

misrera sakha—friend of Tapana Misra; tenho—he; prabhura—of Sri Caitanya Mahaprabhu; purva dasa—former servant; vaidya-jati—by caste a physician; likhana-vrtti—by profession a clerk; varanasi-vasa—resident of Varanasi.

TRANSLATION

Candrasekhara happened to be a friend of Tapana Misra’s, and he was long known to Sri Caitanya Mahaprabhu as His servant. He was a physician by caste, and by profession he was a clerk. At the time he was living in Varanasi.

Madhya17.93

TEXT 93

asi’ prabhu-pade padi’ karena rodana

prabhu uthi’ tanre krpaya kaila alingana

SYNONYMS

asi’—coming; prabhu-pade—at the lotus feet of Sri Caitanya Mahaprabhu; padi’-falling down; karena—does; rodana—crying; prabhu—Sri Caitanya Mahaprabhu; uthi’-standing; tanre—unto him; krpaya—out of mercy; kaila—did; alingana—embracing.

TRANSLATION

When Candrasekhara came there, he fell down before the lotus feet of Sri Caitanya Mahaprabhu and began to cry. The Lord, standing up, embraced him out of His causeless mercy.

Madhya17.94

TEXT 94

candrasekhara kahe,--"prabhu, bada krpa kaila

apane asiya bhrtye darasana dila

SYNONYMS

candrasekhara kahe—Candrasekhara said; prabhu—my dear Lord; bada krpa kaila—You have shown Your causeless mercy; apane—personally; asiya—coming; bhrtye—unto Your servant; darasana dila—gave Your audience.

TRANSLATION

Candrasekhara said, "My dear Lord, You bestowed Your causeless mercy upon me because I am Your old servant. Indeed, You have come here personally to give me Your audience.

Madhya17.95

TEXT 95

apana-prarabdhe vasi’ varanasi-sthane

’maya’, ’brahma’ sabda vina nahi suni kane

SYNONYMS

apana-prarabdhe—because of my past deeds; vasi’-staying; varanasi-sthane—in the place known as Varanasi; mayamaya; brahma—and brahma; sabda—the words; vina—except; nahi suni—I do not hear; kane—in the ear.

TRANSLATION

“Due to my past deeds, I am residing at Varanasi, but here I do not hear anything but the words maya and Brahman.”

PURPORT

The word prarabdhe (past deeds) is important in this verse. Since Candrasekhara was a devotee, he was always eager to hear about Krsna and His transcendental pastimes. Most of the inhabitants of Benares were and are impersonalists, worshipers of Lord Siva and followers of the pancopasana method. The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Visnu, Siva, Ganesa, Surya and goddess Durga. Actually these pancopasakas are not devotees of anyone. As it is said, to be a servant of everyone is to be the servant of no one. Varanasi, or Kasi, is the chief holy place of pilgrimage for impersonalists, and it is not at all suitable for devotees. A Vaisnava likes to live in a visnu-tirtha, a place where Lord Visnu’s temples are present. In Varanasi there are many hundreds and thousands of Lord Siva’s temples, or pancopasaka temples. Consequently Candrasekhara expressed great unhappiness as he informed Lord Caitanya that he was obliged to live at Benares due to his past misdeeds. In the Bhakti-rasamrta-sindhu it is also said, durjaty-arambhakam papam yat syat prarabdham eva tat. “According to one’s past misdeeds, one takes birth on a lower platform.” In the Brahma-samhita (5.54) it is said: karmani nirdahati kintu ca bhakti-bhajam. There is no karma attached to the past deeds or misdeeds of one in devotional service. A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmis, not bhaktas.

There are three kinds of devotees: those who are eternally on the transcendental platform (nitya-siddha), those elevated to the transcendental platform by the execution of devotional service (sadhana-siddha), and those who are neophytes advancing toward the perfectional platform (sadhaka). The sadhakas are gradually becoming free from fruitive reaction. Bhakti-rasamrta-sindhu (1.1.17) describes the symptoms of bhakti-yoga thus:

klesa-ghni subhada moksa-
laghutakrt sudurlabha
sandrananda-visesatma
sri-krsnakarsini ca sa

Devotional service is klesa-ghni even for beginners. This means that it reduces or nullifies all kinds of suffering. The word subhada indicates that devotional service bestows all good fortune, and the words krsna-akarsini indicate that devotional service gradually attracts Krsna toward the devotee. Consequently a devotee is not subject to any sinful reaction. In Bhagavad-gita (18.66) Krsna says:

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”

Thus a fully surrendered, sincere devotee immediately receives relief from all kinds of sinful reaction. There are three stages of fructification for sinful activity. At one stage, one commits the sinful act. Before that, the seed of this act exists, and before that there is ignorance whereby one commits the sin. Suffering is involved in all three stages. However, Krsna is merciful to His devotee, and consequently He immediately nullifies all three stages-the sin, the seed of sin and the ignorance that leads one to sin. Padma Purana confirms this:

aprarabdha-phalam papam
kutam bijam phalonmukham
kramenaiva praliyeta
visnu-bhakti-ratatmanam

For a further explanation of this, The Nectar of Devotion should be consulted.

Madhya17.96

TEXT 96

sad-darsana-vyakhya vina katha nahi etha

misra krpa kari’ more sunana krsna-katha

SYNONYMS

sat-darsana—of six kinds of philosophical theses; vyakhya—explanation; vina—except; katha—talk; nahi—not; etha—here; misra—Tapana Misra; krpa kari’-being very merciful; more—unto me; sunana—explains; krsna-katha—topics of Lord Sri Krsna.

TRANSLATION

Candrasekhara continued, "There is no talk at Varanasi other than discussions on the six philosophical theses. Nonetheless, Tapana Misra has been very kind to me, for he speaks about topics relating to Lord Krsna.

PURPORT

The six philosophical treatises are: (1) vaisesika, propounded by Kanada Rsi, (2) nyaya, propounded by Gautama Rsi, (3) yoga or mysticism, propounded by Patanjali Rsi, (4) the philosophy of sankhya, propounded by Kapila Rsi, (5) the philosophy of karma-mimamsa, propounded by Jaimini Rsi, and (6) the philosophy of brahma-mimamsa, or Vedanta, the ultimate conclusion of the Absolute Truth (janmady asya yatah), propounded by Vedavyasa. Actually Vedanta philosophy is meant for the devotees because in Bhagavad-gita Lord Krsna says, vedanta-krd veda-vid eva caham: “I am the compiler of Vedanta, and I am the knower of the Vedas.” (Bg. 15.15) Vyasadeva is an incarnation of Krsna, and consequently Krsna is the compiler of Vedanta philosophy. Therefore Krsna clearly knows the purport of Vedanta philosophy. As stated in Bhagavad-gita, whoever hears Vedanta philosophy from Krsna is actually aware of the real meaning of Vedanta. The Mayavadis who have called themselves Vedantists do not at all understand the purport of Vedanta philosophy. Not being properly educated, people in general think that Vedanta means the Sankarite interpretation.

Madhya17.97

TEXT 97

nirantara dunhe cinti tomara carana

’sarvajna isvara’ tumi dila darasana

SYNONYMS

nirantara—incessantly; dunhe—we two; cinti—think of; tomara carana—Your lotus feet; sarva-jna—omniscient; isvara—Supreme Personality of Godhead; tumi—You; dila darasana—gave Your audience.

TRANSLATION

"My dear Lord, we two think of Your lotus feet incessantly. Although You are the omniscient Supreme Personality of Godhead, You have granted us Your audience.

Madhya17.98

TEXT 98

suni,--’mahaprabhu’ yabena sri-vrndavane

dina kata rahi’ tara’ bhrtya dui-jane"

SYNONYMS

suni—I hear; mahaprabhu—Sri Caitanya Mahaprabhu; yabena—will go; sri-vrndavane—to Vrndavana; dina kata—for some days; rahi’-staying; tara’-please deliver; bhrtya—servants; dui-jane—two persons.

TRANSLATION

“My Lord, I have heard that You are going to Vrndavana. After You stay here at Varanasi for some days, please deliver us, for we are Your two servants.”

Madhya17.99

TEXT 99

misra kahe,--’prabhu, yavat kasite rahiba

mora nimantrana vina anya na maniba’

SYNONYMS

misra kahe—Tapana Misra said; prabhu—my Lord; yavat—as long as; kasite rahiba—You will stay at Kasi, Varanasi; mora nimantrana—my invitation; vina—besides; anya—others; na maniba—do not accept.

TRANSLATION

Tapana Misra then said, “My dear Lord, as long as You stay at Varanasi, please do not accept any invitation other than mine.”

Madhya17.100

TEXT 100

ei-mata mahaprabhu dui bhrtyera vase

iccha nahi, tabu tatha rahila dina-dase

SYNONYMS

ei-mata—in this way; mahaprabhu—Sri Caitanya Mahaprabhu; dui—two; bhrtyera—by servants; vase—being obliged; iccha nahi—there was no such desire; tabu—still; tatha—there; rahila—remained; dina-dase—for ten days.

TRANSLATION

Even though He had not made such a plan, Sri Caitanya Mahaprabhu remained for ten days at Varanasi, being obligated by the requests of His two servants.

Madhya17.101

TEXT 101

maharastriya vipra aise prabhu dekhibare

prabhura rupa-prema dekhi’ haya camatkare

SYNONYMS

maharastriya—belonging to the Maharastra state; vipra—one brahmana; aise—comes; prabhu dekhibare—to see Lord Sri Caitanya Mahaprabhu; prabhura—of Sri Caitanya Mahaprabhu; rupa-prema—beauty and ecstatic love; dekhi’-seeing; haya camatkare—becomes astonished.

TRANSLATION

At Varanasi there was a Maharastriyan brahmana who used to come daily to see Sri Caitanya Mahaprabhu. This brahmana was simply astonished to see the Lord’s personal beauty and ecstatic love for Krsna.

Madhya17.102

TEXT 102

vipra saba nimantraya, prabhu nahi mane

prabhu kahe,--’aji mora hanache nimantrane’

SYNONYMS

vipra—the brahmanas; saba—all; nimantraya—invite; prabhu—Lord Sri Caitanya Mahaprabhu; nahi mane—does not accept; prabhu kahe—the Lord replies; aji—today; mora—My; hanache—has been; nimantrane—invitation.

TRANSLATION

When the brahmanas of Varanasi would invite Sri Caitanya Mahaprabhu to lunch, the Lord would not accept their invitations. He would reply, “I have already been invited somewhere else.”

Madhya17.103

TEXT 103

ei-mata prati-dina karena vancana

sannyasira sanga-bhaye na manena nimantrana

SYNONYMS

ei-mata—in this way; prati-dina—daily; karena vancana—denies other inviters; sannyasira—of the Mayavadi sannyasis; sanga-bhaye—from fear of the association; na manena—does not accept; nimantrana—invitation.

TRANSLATION

Every day Sri Caitanya Mahaprabhu refused their invitation because He feared associating with Mayavadi sannyasis.

PURPORT

A Vaisnava sannyasi never accepts an invitation from a party who considers Mayavadi sannyasis and Vaisnava sannyasis to be one and the same. In other words, Vaisnava sannyasis do not at all like to associate with Mayavadi sannyasis, to say nothing of eating together. This principle must be followed by the sannyasis of the Krsna consciousness movement. That is the instruction of Sri Caitanya Mahaprabhu given by His personal behavior.

Madhya17.104

TEXT 104

prakasananda sripada sabhate vasiya

’vedanta’ padana bahu sisya-gana lana

SYNONYMS

prakasananda—Prakasananda; sripada—a great sannyasi; sabhate—in the assembly; vasiya—sitting down; vedanta—Vedanta philosophy; padana—instructs; bahu—many; sisya-gana—disciples; lana—taking.

TRANSLATION

There was a great Mayavadi sannyasi named Prakasananda Sarasvati who used to teach Vedanta philosophy to a great assembly of followers.

PURPORT

Sripada Prakasananda Sarasvati was a Mayavadi sannyasi, and his characteristics have been described in Caitanya-bhagavata (Madhya-khanda Chapter Three):

’hasta’, ’pada’, ’mukha’ mora nahika ’locana’
veda more ei-mata kare vidambana

kasite padaya veta ’prakasa-ananda’
sei veta kare mora anga khanda-khanda

vakhanaye veda, mora vigraha na mane
sarvange ha-ila kustha, tabu nahi jane

sarva-yajnamaya mora ye-anga--pavitra
’aja’, ’bhava’ adi gaya yanhara caritra

’punya’ pavitrata paya ye-anga-parase
taha ’mithya’ bale veta kemana sahase

In the Madhya-khanda, Chapter Twenty, it is said:

sannyasi ’prakasananda’ vasaye kasite
more khanda-khanda veta kare bhala-mate

padaya ’vedanta’, mora ’vigraha’ na mane
kustha karailun ange, tabu nahi jane

’satya’ mora ’lila-karma’, ’satya’ mora ’sthana’
iha ’mithya’ bale, more kare khan-khan

Prakasananda Sarasvati used to explain impersonalism, the Absolute Truth, as being without hands, legs, mouths or eyes. In this way he used to cheat the people by denying the personal form of the Lord. Such a foolish person was Prakasananda Sarasvati, whose only business was to sever the limbs of the Lord by proving the Lord impersonal. Although the Lord has form, Prakasananda Sarasvati was attempting to cut off the hands and legs of the Lord. This is the business of demons. The Vedas state that people who do not accept the Lord’s form are rascals. The form of the Lord is factual, for Krsna states in Bhagavad-gita (15.15): vedais ca sarvair aham eva vedyah. When Krsna says aham, He says “I am,” which means “I,” the person. He adds the word eva, which is used for conclusive verification. It is by Vedanta philosophy that one has to know the Supreme Person. Whoever describes Vedic knowledge as impersonal is a demon. One becomes successful in life by worshiping the form of the Lord. The Mayavadi sannyasis deny the form of the Lord, which delivers all fallen souls. Indeed, this form is cut to pieces by Mayavadi demons.

The Personality of Godhead is worshiped by exalted demigods like Lord Brahma and Lord Siva. The original Mayavadi sannyasi, Sankaracarya, also accepted the fact that the Lord’s form is transcendental. Narayanah paro ’vyaktat: “Narayana, the Supreme Personality of Godhead, is beyond the avyakta, the unmanifested material energy.” Avyaktad anda-sambhavah: “This material world is a creation of that unmanifested material energy.” However, Narayana has His own eternal form, which is not created by material energy. Simply by worshiping the form of the Lord, one is purified. However, Mayavadi sannyasis are impersonalist philosophers, and they describe the form of the Lord as maya, or false. How can one be purified by worshiping something false? Mayavadi philosophers have no sufficient reason for being impersonalists. They blindly follow a principle that cannot be supported by reason or argument. This was the situation with Prakasananda Sarasvati, the chief Mayavadi sannyasi of Benares. He was supposed to teach Vedanta philosophy, but he would not accept the form of the Lord; therefore he was attacked with leprosy. Nonetheless, he continued to commit sins by describing the Absolute Truth as impersonal. The Absolute Truth, the Supreme Personality of Godhead, always displays pastimes and activities, but Mayavadi sannyasis claim that these activities are false.

Some people falsely claim that Prakasananda Sarasvati later became known as Prabodhananda Sarasvati, but this is not a fact. Prabodhananda Sarasvati was the uncle and spiritual master of Gopala Bhatta Gosvami. In his grhastha life, Prabodhananda Sarasvati was a resident of Sri Ranga-ksetra, and he belonged to the Vaisnava Ramanuja-sampradaya. It is a mistake to consider Prakasananda Sarasvati and Prabodhananda Sarasvati the same man.

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