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

Chapter 17

Madhya17.172

TEXT 172

kintu tomara prema dekhi’ mane anumani

madhavendra-purira ’sambandha’ dhara--jani

SYNONYMS

kintu—still; tomara prema—Your ecstatic love; dekhi’-after seeing; mane—in my mind; anumani—I imagine; madhavendra-purira—of Sri Madhavendra Puri; sambandha—relationship; dhara—You have; jani—I can understand.

TRANSLATION

"Upon seeing Your ecstatic love, I can just imagine that You must have some relationship with Madhavendra Puri. This is my understanding.

Madhya17.173

TEXT 173

krsna-prema tanha, yanha tanhara’sambandha’

tahan vina ei premara kahan nahi gandha

SYNONYMS

krsna-prema—love of Krsna; tanha—there; yanha—where; tanhara—his; sambandha—relationship; tahan vina—without him; ei premara—of this ecstatic love; kahan nahi gandha—there is no possibility of even a scent.

TRANSLATION

“This kind of ecstatic love can be experienced only when one has a relationship with Madhavendra Puri. Without him, even a scent of such transcendental ecstatic love is impossible.”

Madhya17.174

TEXT 174

tabe bhattacarya tare ’sambandha’ kahila

suni’ anandita vipra nacite lagila

SYNONYMS

tabe—thereafter; bhattacarya—Balabhadra Bhattacarya; tare—unto the brahmana; sambandha kahila—explained the relationship; suni’-after hearing; anandita—being pleased; vipra—the brahmana; nacite lagila—began to dance.

TRANSLATION

Balabhadra Bhattacarya then explained the relationship between Madhavendra Puri and Sri Caitanya Mahaprabhu. After hearing this, the brahmana became very pleased and began to dance.

Madhya17.175

TEXT 175

tabe vipra prabhure lana aila nija-ghare

apana-icchaya prabhura nana seva kare

SYNONYMS

tabe—thereafter; vipra—the brahmana; prabhure—Sri Caitanya Mahaprabhu; lana—taking; aila—came back; nija-ghare—to his home; apana-icchaya—by his own will; prabhura—of Sri Caitanya Mahaprabhu; nana—various; seva—services; kare—rendered.

TRANSLATION

The brahmana then took Sri Caitanya Mahaprabhu to his home and, out of his own free will, began to serve the Lord in various ways.

Madhya17.176

TEXT 176

bhiksa lagi’ bhattacarye karaila randhana

tabe mahaprabhu hasi’ balila vacana

SYNONYMS

bhiksa lagi’-for lunch; bhattacarye—Balabhadra Bhattacarya; karaila randhana—made to cook; tabe—at that time; mahaprabhu—Sri Caitanya Mahaprabhu; hasi’-smiling; balila vacana—said these words.

TRANSLATION

He asked Balabhadra Bhattacarya to cook Sri Caitanya Mahaprabhu’s lunch. At that time, the Lord, smiling, spoke as follows.

Madhya17.177

TEXT 177

"puri-gosani tomara ghare karyachena bhiksa

more tumi bhiksa deha,--ei mora ’siksa’ "

SYNONYMS

puri-gosani—Madhavendra Puri; tomara ghare—at your place; karyachena bhiksa—accepted lunch; more—for Me; tumi bhiksa deha—better for you to cook; ei—that; mora siksa—My instruction.

TRANSLATION

Sri Caitanya Mahaprabhu said, “Madhavendra Puri has already taken lunch at your place. Therefore you may cook and give Me the food. That is My instruction.”

Madhya17.178

TEXT 178

yad yad acarati sresthas

tat tad evetaro janah

sa yat pramanam kurute

lokas tad anuvartate

SYNONYMS

yat yat—however; acarati—behaves; srestah—the best man; tat tat—that; eva—certainly; itarah—the lesser; janah—men; sah—he; yat—which; pramanam—standard; kurute—shows; lokah—the people; tat—that; anuvartate—follow.

TRANSLATION

“Whatever action is performed by a great man, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.”

PURPORT

This is a quotation from Bhagavad-gita (3.21).

Madhya17.179

TEXT 179

yadyapi ’sanodiya’ haya seita brahmana

sanodiya-ghare sannyasi na kare bhojana

SYNONYMS

yadyapi—although; sanodiya—a priest of the Sanodiya community; haya—was; seita—that; brahmanabrahmana; sanodiya-ghare—in the house of a Sanodiya (goldsmith); sannyasi—a person in the renounced order of life; na kare bhojana—does not accept food.

TRANSLATION

The brahmana belonged to the Sanodiya brahmana community, and a sannyasi does not accept food from such a brahmana.

PURPORT

In northwestern India, vaisyas are divided in various subdivisions. Srila Bhaktivinoda Thakura points out that they are divided as Agaraoyala, Kalaoyara and Sanoyada. Out of them, the Agaraoyalas are supposed to be first-class vaisyas, and the Kalaoyaras and Sanoyadas are considered lower due to their occupational degradation. The Kalaoyaras generally take wine and other intoxicants. Although they are vaisyas, they are considered to belong to a lower class. The priests who guide the Kalaoyaras and the Sanoyadas are called Sanodiya brahmanas. Srila Bhaktivinoda Thakura states that the word sanoyada in Bengal indicates suvarna-vanik. In Bengal there are priests who guide the suvarna-vanik community, which is also considered a low class. There is little difference between the Sanoyada and the suvarna-vanik. Generally the suvarna-vaniks are bankers dealing in gold and silver. In western India, the Agaraoyalas also belong to the banking profession. This is the original business of the suvarna-vanik or Agaraoyala community. Historically, the Agaraoyalas came from the up-country named Ayodha, and the suvarna-vanik community came from Ayodha. It appears that the suvarna-vaniks and the Agaraoyalas belong to the same community. The Sanodiya brahmanas were the guides of the Kalaoyara and Sanoyada. They are therefore considered to be lower-class brahmanas, and a sannyasi is not allowed to take alms or food from them. However, Sri Caitanya Mahaprabhu accepted lunch cooked by a Sanodiya brahmana simply because he belonged to Madhavendra Puri’s community. Srila Madhavendra Puri was the spiritual master of Isvara Puri, who was the spiritual master of Sri Caitanya Mahaprabhu. Thus a spiritual relationship is established on the spiritual platform without consideration of material inferiority or superiority.

Madhya17.180

TEXT 180

tathapi puri dekhi’ tanra ’vaisnava,-acara

’sisya’ kari’ tanra bhiksa kaila angikara

SYNONYMS

tathapi—still; puri—Madhavendra Puri; dekhi’-after seeing; tanra—of the brahmana; vaisnava-acara—behavior like a Vaisnava; sisya kari’-accepting him as his disciple; tanra bhiksa—food offered by him; kaila angikara—accepted.

TRANSLATION

Although the brahmana belonged to the Sanodiya community, Srila Madhavendra Puri saw that he behaved like a Vaisnava and therefore accepted him as his disciple. The food he cooked was also accepted by Madhavendra Puri.

Madhya17.181

TEXT 181

mahaprabhu tanre yadi ’bhiksa’ magila

dainya kari’ sei vipra kahite lagila

SYNONYMS

mahaprabhu—Sri Caitanya Mahaprabhu; tanre—from him; yadi—when; bhiksa magila—requested lunch; dainya kari’-out of humility; sei vipra—that brahmana; kahite lagila—began to speak.

TRANSLATION

Therefore Sri Caitanya Mahaprabhu willingly requested food from the brahmana, and the brahmana, feeling a natural humility, began to speak as follows.

Madhya17.182

TEXT 182

tomare ’bhiksa’ diba--bada bhagya se amara

tumi--isvara, nahi tomara vidhi-vyavahara

SYNONYMS

tomare—unto You; bhiksa diba—I shall offer food; bada bhagya—great fortune; se—that; amara—my; tumi—You; isvara—the Supreme Personality of Godhead; nahi—there is not; tomara—of You; vidhi-vyavahara—regulative behavior.

TRANSLATION

"It is a great fortune for me to offer You food. You are the Supreme Lord, and, being in the transcendental position, You are not restricted in any way.

Madhya17.183

TEXT 183

’murkha’-loka karibeka tomara nindana

sahite na parimu sei ’duste’ra vacana

SYNONYMS

murkha-loka—foolish persons; karibeka—will do; tomara nindana—blaspheming You; sahite na parimu—I shall not be able to tolerate; sei—those; dustera vacana—words of mischievous persons.

TRANSLATION

“Foolish people will blaspheme You, but I shall not tolerate the words of such mischievous people.”

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura remarks that although the brahmana did not belong to a superior community, he fearlessly chastised so-called caste brahmanas because he was situated on the platform of pure devotional service. There are people who are opposed to Sri Caitanya Mahaprabhu’s accepting a Vaisnava belonging to a lower caste. Such people do not consider maha-prasada transcendental, and therefore they are described here as murkha (foolish) and dusta (mischievous). A pure devotee has the power to challenge such high-caste people, and his brave statements are not to be considered proud or puffed up. On the contrary, he is to be considered straightforward. Such a person does not like to flatter high-class brahmanas who belong to the non-Vaisnava community.

Madhya17.184

TEXT 184

prabhu kahe,--sruti, smrti, yata rsi-gana

sabe ’eka’-mata nahe, bhinna bhinna dharma

SYNONYMS

prabhu kahe—Lord Sri Caitanya Mahaprabhu said; sruti—the Vedas; smrti—the Puranas; yata—all; rsi-gana—great sages; sabe—all of them; eka-mata nahe—do not agree; bhinna bhinna dharma—different grades of religious principles.

TRANSLATION

Sri Caitanya Mahaprabhu replied, "The Vedas, Puranas and great learned sages are not always in agreement with one another. Consequently there are different religious principles.

PURPORT

Unless one comes to the Absolute Truth, there is no possibility of agreement. Nasav rsir yasya matam na bhinnam: it is said that a great learned scholar or sage cannot be exalted unless he disagrees. On the material platform, there is no possibility of agreement; therefore there are different kinds of religious systems. However, the Absolute Truth is one, and when one is situated in the Absolute Truth, there is no disagreement. On that absolute platform the Supreme Personality of Godhead is worshipable. As stated in Bhagavad-gita (18.55): bhaktya mam abhijanati yavan yas casmi tattvatah. On the absolute platform, the worshipful Deity is one, and the process of worship is also one. That process is bhakti.

There are many different religions throughout the world because they are not all on the absolute platform of devotional service. As confirmed in Bhagavad-gita (18.66): sarva-dharman parityajya mam ekam saranam vraja. The word ekam means “one,” Krsna. On this platform, there are no different religious systems. According to Srimad-Bhagavatam (1.1.2): dharmah projjhita-kaitavo ’tra. On the material platform, religious systems are different. Srimad-Bhagavatam describes them from the very beginning as dharmah kaitavah, cheating religions. None of these religions are actually genuine. The genuine religious system is that which enables one to become a lover of the Supreme Personality of Godhead. In the words of Srimad-Bhagavatam (1.2.6):

sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati

“The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self.”

On this platform there is nothing but the service of the Lord. When a person has no ulterior motive, there is certainly oneness and agreement of principles. Since everyone has a different body and mind, different types of religions are needed. But when one is situated on the spiritual platform, there are no bodily and mental differences. Consequently on the absolute platform there is oneness in religion.

Madhya17.185

TEXT 185

dharma-sthapana-hetu sadhura vyavahara

puri-gosanira ye acarana, sei dharma sara

SYNONYMS

dharma-sthapana-hetu—to establish the principles of religion; sadhura vyavahara—behavior of a devotee; puri-gosanira—of Madhavendra Puri; ye acarana—the behavior; sei—that; dharma sara—the essence of all religion.

TRANSLATION

“A devotee’s behavior establishes the true purpose of religious principles. The behavior of Madhavendra Puri Gosvami is the essence of such religious principles.”

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura gives the following commentary on this passage. A sadhu or an honest man is called a mahajana or a mahatma. The mahatma is thus described in Bhagavad-gita:

mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam

“O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.” (Bg. 9.13)

In the material world, the word mahatma is understood in different ways by different religionists. Mundaners also come up with their different angles of vision. For the conditioned soul busy in sense gratification, a mahajana is recognized according to the proportion of sense gratification he offers. For instance, a businessman may consider a certain banker to be a mahajana, and karmis desiring material enjoyment may consider philosophers like Jaimini to be mahajanas. There are many yogis who want to control the senses, and for them Patanjali Rsi is a maha-jana. For the jnanis, the atheist Kapila, Vasistha, Durvasa, Dattatreya and other impersonalist philosophers are mahajanas. For the demons, Hiranyaksa, Hiranyakasipu, Ravana, Ravana’s son Meghanada, Jarasandha and others are accepted as mahajanas. For materialistic anthropologists speculating on the evolution of the body, a person like Darwin is a mahajana. The scientists who are bewildered by Krsna’s external energy have no relationship with the Supreme Personality of Godhead, yet they are accepted by some as mahajanas. Similarly, philosophers, historians, literary men, public speakers and social and political leaders are sometimes accepted as mahajanas. Such mahajanas are respected by certain men who have been described in Srimad-Bhagavatam (2.3.19):

sva-vid-varahostra-kharaih
samstutah purusah pasuh
na yat-karna-pathopeto
jatu nama gadagrajah

“Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer from evils.”

Thus on the material platform animalistic leaders are worshiped by animals. Sometimes physicians, psychiatrists and social workers try to mitigate bodily pain, distress and fear, but they have no knowledge of spiritual identity and are bereft of a relationship with God. Yet they are considered mahajanas by the illusioned. Self-deceived persons sometimes accept leaders or spiritual masters from a priestly order that has been officially appointed by the codes of material life. In this way, they are deceived by official priests. Sometimes people accept as maha-janas those who have been designated by Srila Vrndavana dasa Thakura as dhanga-vipras (imposter brahmanas). Such imposters imitate the characteristics of Srila Haridasa Thakura, and they envy Haridasa Thakura, who was certainly a mahajana. They make great artificial endeavors, advertising themselves as great devotees of the Lord or as mystic hypnotists knowledgeable in witchcraft, hypnotism and miracles. Sometimes people accept demons like Putana, Trnavarta, Vatsa, Baka, Aghasura and Dhenuka, Kaliya and Pralamba. Some people accept imitators and adversaries of the Supreme Personality of Godhead, such as Paundraka, Srgala Vasudeva, the spiritual master of the demons (Sukracarya), or atheists like Carvaka, King Vena, Sugata and Arhat. Such people have no faith in Sri Caitanya Mahaprabhu as the Supreme Personality of Godhead. Rather, they accept godless cheaters who present themselves as incarnations of God and cheat foolish people within the material world by word jugglery. Thus many rascals are accepted as mahajanas.

In this material world a person may be famous as a karma-vira, a successful fruitive worker, or one may be very successful in performing religious duties, or he may be known as a hero in mental speculation (jnana-vira), or he may be a very famous renunciant. In any case, Srimad-Bhagavatam (3.23.56) gives the following opinion in this matter.

neha yat karma dharmaya
na viragaya kalpate
na tirtha-pada-sevayai
jivann api mrto hi sah

“Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead must be considered dead, although he is breathing.”

The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service. There are different types of processes for rendering service. One may serve his country, people, society, the varnasrama-dharma, the sick, the poor, the rich, women, demigods and so on. All this comes under the heading of sense gratification, or enjoyment in the material world. It is most unfortunate that people are more or less attracted by such material activity and that the leaders of these activities are accepted as mahajanas, great ideal leaders. Actually they are only misleaders, but an ordinary man cannot understand how he is being misled.

Narottama dasa Thakura says: sadhu-sastra-guru-vakya, cittete kariya aikya. A sadhu is a great personality like Sri Caitanya Mahaprabhu. The sastras are the injunctions of revealed scriptures. Those who are devoid of devotional service sometimes mistake those who have mundane motives for mahajanas. The only motive must be krsna-bhakti, devotional service to the Lord. Sometimes fruitive workers, dry philosophers, nondevotees, mystic yogis and persons attached to material opulence, women and money are considered mahajanas. However, Srimad-Bhagavatam (6.3.25) gives the following statements about such unauthorized mahajanas:

prayena veda tad idam na mahajano ’yam
devya vimohita-matir bata mayayalam
trayyam jadi-krta-matir madhu-puspitayam
vaitanike mahati karmani yujyamanah

In this material world, karmis (fruitive actors) are accepted as mahajanas by foolish people who do not know the value of devotional service. Their mundane intelligence and mental speculative methods are under the control of the three modes of material nature. Consequently they cannot understand unalloyed devotional service. They are attracted by material activities, and they become worshipers of material nature. Thus they are known as fruitive actors. They even become entangled in material activities disguised as spiritual activities. In Bhagavad-gita, such people are described as veda-vada-rata. They do not understand the real purpose of the Vedas, yet they think of themselves as Vedic authorities. People versed in Vedic knowledge must know Krsna as the Supreme Personality of Godhead. Vedais ca sarvair aham eva vedyah. (Bg. 15.15)

A man covered by illusion cannot understand the proper way; therefore Sri Caitanya Mahaprabhu says: dharma-sthapana-hetu sadhura vyavahara. The behavior of a devotee is the criterion for all other behavior. Sri Caitanya Mahaprabhu Himself followed the devotional principles and taught others to follow them. Puri-gosanira ye acarana, sei dharma sara. Sri Caitanya Mahaprabhu personally followed the behavior of Madhavendra Puri and advised others to follow his principles. Unfortunately, people have been attracted to the material body since time immemorial.

yasyatma-buddhih kunape tridhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah

“A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there is to be considered like an ass or a cow.” (Bhag. 10.84.13) Those who accept the logic of gad-dalika-pravaha and follow in the footsteps of pseudo-mahajanas are carried away by the waves of maya. Bhaktivinoda Thakura therefore warns:

miche mayara vase, yaccha bhese’,
khaccha habudubu, bhai
jiva krsna-dasa, e visvasa,
ka’rle ta’ ara duhkha nai

“Don’t be carried away by the waves of maya. Just surrender to the lotus feet of Krsna, and all miseries will end.” Those who follow social customs and behavior forget to follow the path chalked out by the mahajanas; thus they are offenders at the feet of the mahajanas. Sometimes they consider such mahajanas very conservative, or they create their own mahajanas. In this way they ignore the principles of the parampara system. This is a great misfortune for everyone. If one does not follow in the footsteps of a real mahajana, one’s plans for happiness will be frustrated. This is elaborately explained in Madhya-lila (Chapter Twenty-five, verses 55, 56 and 58). It is there stated:

parama karana isvare keha nahi mane
sva-sva-mata sthape para-matera khandane

tate chaya darsana haite ’tattva’ nahi jani
’mahajana’ yei kahe, sei ’satya’ mani

sri-krsna-caitanya-vani--amrtera dhara
tinho ye kahaye vastu, sei ’tattva’--sara

People are so unfortunate that they do not accept the instructions of the Supreme Personality of Godhead. Instead, they want to be supported by so-called mahajanas, authorities. Tate chaya darsana haite ’tattva’ nahi jani: we cannot ascertain the real truth simply by following speculators. We have to follow the footsteps of the mahajanas in the disciplic succession. Then our attempt will be successful. Sri-krsna-caitanya-vani-amrtera dhara: “Whatever is spoken by Sri Caitanya Mahaprabhu is an incessant flow of nectar.” Whoever accepts His words as reality can understand the essence of the Absolute Truth. No one can ascertain the Absolute Truth by following the philosophy of Sankhya or Patanjali, for the followers of Sankhya or Patanjali do not accept Lord Visnu as the Supreme Personality of Godhead (na te viduh svartha-gatim hi visnum). The ambition of such people is never fulfilled; therefore they are attracted by the external energy. Although mental speculators may be renowned all over the world as great authorities, actually they are not. Such leaders are themselves conservative and not at all liberal. However, if we preach this philosophy, people will consider Vaisnavas very sectarian. Srila Madhavendra Puri was a real mahajana, but misguided people cannot distinguish the real from the unreal. However, a person who is awakened to Krsna consciousness can understand the real religious path chalked out by the Lord and His pure devotees. Sri Madhavendra Puri was a real mahajana because he understood the Absolute Truth properly and throughout his life behaved like a pure devotee. Sri Caitanya Mahaprabhu approved the method of Sri Madhavendra Puri. Therefore, although from the material viewpoint the Sanodiya brahmana was on a lower platform, Sri Caitanya Mahaprabhu considered him situated on the highest platform of spiritual realization.

Srimad-Bhagavatam (6.3.20) states that there are twelve mahajanas: Brahma, Narada, Sambhu, Kumara, Kapila, Manu, Prahlada, Janaka, Bhisma, Bali, Sukadeva and Yamaraja.

To select our mahajanas in the Gaudiya-sampradaya, we have to follow in the footsteps of Sri Caitanya Mahaprabhu and His representatives. His next representative is Sri Svarupa Damodara Gosvami, and the next are the six Gosvamis-Sri Rupa, Sri Sanatana, Bhatta Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha. The follower of Visnusvami was Sridhara Svami, the most well known commentator on Srimad-Bhagavatam. He was also a mahajana. Similarly, Candidasa, Vidyapati and Jayadeva were all mahajanas. One who tries to imitate the mahajanas just to become an imitative spiritual master is certainly far away from following in the footsteps of the mahajanas. Sometimes people cannot actually understand how a mahajana follows other mahajanas. In this way people are inclined to fall from devotional service.

Madhya17.186

TEXT 186

tarko ’pratisthah srutayo vibhinna

nasav rsir yasya matam na bhinnam

dharmasya tattvam nihitam guhayam

mahajano yena gatah sa panthah

SYNONYMS

tarkah—dry argument; apratisthah—not fixed; srutayahVedas; vibhinnah—possessing different departments; na—not; asau—that; rsih—great sage; yasya—whose; matam—opinion; na—not; bhinnam—separate; dharmasya—of religious principles; tattvam—truth; nihitam—placed; guhayam—in the heart of a realized person; maha-janah—self-realized predecessors; yena—by which way; gatah—acted; sah—that; panthah—the pure unadulterated path.

TRANSLATION

Sri Caitanya Mahaprabhu continued,“ ’Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the sastras confirm, one should accept whatever progressive path the mahajanas advocate.’ ”

PURPORT

This is a verse spoken by Yudhisthira Maharaja in the Mahabharata, Vana-parva (313.117).

Madhya17.187

TEXT 187

tabe sei vipra prabhuke bhiksa karaila

madhu-purira loka saba prabhuke dekhite aila

SYNONYMS

tabe—after that; sei vipra—that brahmana; prabhuke—unto Lord Sri Caitanya Mahaprabhu; bhiksa karaila—gave lunch; madhu-purira—of Mathura; loka—people in general; saba—all; prabhuke—Sri Caitanya Mahaprabhu; dekhite aila—came to see.

TRANSLATION

After this discussion, the brahmana gave lunch to Sri Caitanya Mahaprabhu. Then all the people residing in Mathura came to see the Lord.

Madhya17.188

TEXT 188

laksa-sankhya loka aise, nahika ganana

bahira hana prabhu dila darasana

SYNONYMS

laksa-sankhya—numbering hundreds of thousands; loka aise—people came; nahika ganana—there is no counting; bahira hana—coming out; prabhu—Sri Caitanya Mahaprabhu; dila darasana—gave audience.

TRANSLATION

People came by hundreds of thousands, and no one could count them. Therefore Sri Caitanya Mahaprabhu came out of the house to give audience to the people.

Madhya17.189

TEXT 189

bahu tuli’ bale prabhu ’hari-bola’-dhvani

preme matta nace loka kari’ hari-dhvani

SYNONYMS

bahu tuli’—raising the arms; bale—says; prabhu—Sri Caitanya Mahaprabhu; hari-bola-dhvani—the transcendental sound vibration Hari bol; preme—in ecstasy; matta—maddened; nace—dance; loka—the people; kari’ hari-dhvani—making the transcendental vibration Hari.

TRANSLATION

When the people assembled, Sri Caitanya Mahaprabhu raised His arms and said very loudly,“Hari bol!” The people responded to the Lord and became ecstatic. As if mad, they began to dance and vibrate the transcendental sound, “Hari!”

Madhya17.190

TEXT 190

yamunara ’cabbisa ghate’ prabhu kaila snana

sei vipra prabhuke dekhaya tirtha-sthana

SYNONYMS

yamunara—of the River Yamuna; cabbisa ghate—in the twenty-four ghats, or bathing places; prabhu—Sri Caitanya Mahaprabhu; kaila—performed; snana—bathing; sei vipra—that brahmana; prabhuke—unto Sri Caitanya Mahaprabhu; dekhaya—shows; tirtha-sthana—the holy places of pilgrimage.

TRANSLATION

Sri Caitanya Mahaprabhu bathed in twenty-four ghats along the banks of the Yamuna, and the brahmana showed Him all the places of pilgrimage.

PURPORT

The twenty-four ghats (bathing places) along the Yamuna are (1) Avimukta, (2) Adhirudha, (3) Guhya-tirtha, (4) Prayaga-tirtha, (5) Kanakhala-tirtha, (6) Tinduka, (7) Surya-tirtha, (8) Vatasvami, (9) Dhruva-ghata, (10) Rsi-tirtha, (11) Moksa-tirtha, (12) Bodha-tirtha, (13) Gokarna, (14) Krsnaganga, (15) Vaikuntha, (16) Asi-kunda, (17) Catuh-samudrika-kupa, (18) Akrura-tirtha, (19) Yajnika-vipra-sthana, (20) Kubja-kupa, (21) Ranga-sthala, (22) Manca-sthala, (23) Mallayuddha-sthana and (24) Dasasvamedha.

Madhya17.191

TEXT 191

svayambhu, visrama, dirgha-visnu, bhutesvara

mahavidya, gokarnadi dekhila vistara

SYNONYMS

svayambhu—Svayambhu; visrama—Visrama; dirgha-visnu—Dirgha Visnu; bhutesvara—Bhutesvara; mahavidya—Mahavidya; gokarna—Gokarna; adi—and so on; dekhila—saw; vistara—many.

TRANSLATION

Sri Caitanya Mahaprabhu visited all the holy places on the banks of the Yamuna, including Svayambhu, Visrama-ghata, Dirgha Visnu, Bhutesvara, Mahavidya and Gokarna.

Madhya17.192

TEXT 192

’vana’ dekhibare yadi prabhura mana haila

sei ta brahmane prabhu sangete la-ila

SYNONYMS

vana—the forests; dekhibare—to see; yadi—when; prabhura—of Sri Caitanya Mahaprabhu; mana—mind; haila—was; sei ta—indeed that; brahmanebrahmana; prabhu—Sri Caitanya Mahaprabhu; sangete la-ila—took along.

TRANSLATION

When Sri Caitanya Mahaprabhu wanted to see the various forests of Vrndavana, He took the brahmana with Him.

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