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

Chapter 6

Madhya6.38

TEXT 38

hunkara kariya uthe ’hari’ ’hari’ bali’

anande sarvabhauma tanra laila pada-dhuli

SYNONYMS

hunkara kariya—making a loud sound; uthe—got up; hari hari bali’-chanting Hari, Hari; anande—in pleasure; sarvabhauma—Sarvabhauma Bhattacarya; tanra—His; laila—took; pada-dhuli—the dust of the feet.

TRANSLATION

Caitanya Mahaprabhu got up and very loudly chanted, “Hari! Hari!” Sarvabhauma Bhattacarya was very pleased to see the Lord regain consciousness, and he took the dust of the Lord’s lotus feet.

Madhya6.39

TEXT 39

sarvabhauma kahe,--sighra karaha madhyahna

muni bhiksa dimu aji maha-prasadanna

SYNONYMS

sarvabhauma—Sarvabhauma Bhattacarya; kahesays; sighra—very soon; karaha—do; madhya-ahna—midday duties; muni—I; bhiksa—alms; dimu—shall offer; aji—today; maha-prasada-anna—remnants of food offered to Lord Jagannatha.

TRANSLATION

The Bhattacarya informed all of them, “Please take your midday baths immediately. Today I shall offer you maha-prasada, the remnants of food offered to Lord Jagannatha.”

Madhya6.40

TEXT 40

samudra-snana kari’ mahaprabhu sighra aila

carana pakhali’ prabhu asane vasila

SYNONYMS

samudra-snana—a bath in the sea; kari’-taking; mahaprabhu—Sri Caitanya Mahaprabhu; sighra—very soon; aila—returned; carana—feet; pakhali’-washing; prabhu—Lord Caitanya Mahaprabhu; asane—on a seat; vasila—sat.

TRANSLATION

After bathing in the sea, Sri Caitanya Mahaprabhu and His devotees returned very soon. The Lord then washed His feet and sat down on a carpet to take lunch.

Madhya6.41

TEXT 41

bahuta prasada sarvabhauma anaila

tabe mahaprabhu sukhe bhojana karila

SYNONYMS

bahuta prasada—varieties of food offered to Lord Jagannatha; sarvabhauma—Sarvabhauma Bhattacarya; anaila—caused to bring them; tabe—at that time; mahaprabhu—Sri Caitanya Mahaprabhu; sukhe—in happiness; bhojana—lunch; karila—accepted.

TRANSLATION

Sarvabhauma Bhattacarya made arrangements to bring various kinds of maha-prasada from the Jagannatha temple. Sri Caitanya Mahaprabhu then accepted lunch with great happiness.

Madhya6.42

TEXT 42

suvarna-thalira anna uttama vyanjana

bhakta-gana-sange prabhu karena bhojana

SYNONYMS

suvarna-thalira—on golden plates; anna—rice; uttama—first-class; vyanjana—vegetables; bhakta-gana—the devotees; sange—with; prabhu—Lord Caitanya Mahaprabhu; karena—accepts; bhojana—lunch.

TRANSLATION

Caitanya Mahaprabhu was offered special rice and first-class vegetables on golden plates. He thus took lunch in the company of His devotees.

Madhya6.43

TEXT 43

sarvabhauma parivesana karena apane

prabhu kahe,--more deha laphra-vyanjane

SYNONYMS

sarvabhauma—Sarvabhauma Bhattacarya; parivesana—distribution; karena—does; apane—personally; prabhu kahe—Lord Caitanya Mahaprabhu said; more—unto Me; deha—please give; laphra-vyanjane—boiled vegetables.

TRANSLATION

While Sarvabhauma Bhattacarya personally distributed the prasada, Lord Caitanya Mahaprabhu requested him, "Please give Me only boiled vegetables.

PURPORT

Laphra-vyanjana is a preparation in which many vegetables are boiled together, and then a chenka is added, consisting of spices like cumin, black pepper and mustard seed.

Madhya6.44

TEXT 44

pitha-pana deha tumi inha-sabakare

tabe bhattacarya kahe yudi’ dui kare

SYNONYMS

pitha-pana—cakes and condensed milk; deha—give; tumi—you; inha-sabakare—to all these devotees; tabe—at that time; bhattacarya—Sarvabhauma Bhattacarya; kahe—said; yudi’-folding; dui kare—two hands.

TRANSLATION

“You can offer the cakes and other preparations made with condensed milk to all the devotees.” Hearing this, the Bhattacarya folded his hands and spoke as follows.

Madhya6.45

TEXT 45

jagannatha kaiche kariyachena bhojana

aji saba mahaprasada kara asvadana

SYNONYMS

jagannatha—Lord Jagannatha; kaiche—as; kariyachena—has accepted; bhojana—lunch; aji—today; saba—all of you; maha-prasada—the remnants of food offered to the Lord; kara—do; asvadana—tasting.

TRANSLATION

“Today, all of you please try to taste the lunch just as Lord Jagannatha accepted it.”

Madhya6.46

TEXT 46

eta bali’ pitha-pana saba khaoyaila

bhiksa karana acamana karaila

SYNONYMS

eta bali’-saying this; pitha-pana—many kinds of cakes and condensed-milk preparations; saba—all; khaoyaila—made to eat; bhiksa karana—after offering prasada; acamana karaila—made them wash their hands, feet and mouths.

TRANSLATION

After saying this, he made them all eat the various cakes and condensed-milk preparations. After feeding them, he offered them water to wash their hands, feet and mouths.

Madhya6.47

TEXT 47

ajna magi’ gela gopinatha acaryake lana

prabhura nikata aila bhojana karina

SYNONYMS

ajna magi’-taking permission; gela—went; gopinatha acaryake lana—taking Gopinatha Acarya; prabhura—Lord Caitanya Mahaprabhu; nikata—near; aila—went; bhojana karina—after taking lunch.

TRANSLATION

Begging permission from Lord Caitanya Mahaprabhu and His devotees, Sarvabhauma Bhattacarya then went with Gopinatha Acarya to take lunch. After finishing their lunch, they returned to Lord Caitanya Mahaprabhu.

Madhya6.48

TEXT 48

’namo narayanaya’ bali’ namaskara kaila

’krsne matir astu’ bali’ gosani kahila

SYNONYMS

namah narayanaya—I offer my respects to Narayana; bali’-saying; namaskara kaila—offered respects to Lord Caitanya Mahaprabhu; krsne—unto Lord Krsna; matih astu—let there be attraction; bali’-saying; gosani—Sri Caitanya Mahaprabhu; kahila—spoke.

TRANSLATION

Offering his obeisances to Caitanya Mahaprabhu, Sarvabhauma Bhattacarya said, “Namo narayanaya” [“I offer my obeisances to Narayana”].“ In return, Caitanya Mahaprabhu said, ”Krsne matir astu“ [”Let your attention be on Krsna“].”

PURPORT

It is the etiquette among sannyasis, those on the fourth platform of spiritual life, to offer respects by saying om namo narayanaya (“I offer my respectful obeisances unto Narayana”). This greeting is used especially by Mayavadi sannyasis. According to the smrti scriptures, a sannyasi should not expect anything from anyone, nor should he consider himself identical with the Supreme Personality of Godhead. Vaisnava sannyasis never think of themselves as being one with the Lord; they always consider themselves eternal servants of Krsna, and they want to see everyone in the world become Krsna conscious. For this reason, a Vaisnava sannyasi always offers his blessings to everyone, saying krsne matir astu (“May you become Krsna conscious”).

Madhya6.49

TEXT 49

suni’ sarvabhauma mane vicara karila

vaisnava-sannyasi inho, vacane janila

SYNONYMS

suni’-hearing this; sarvabhauma—Sarvabhauma Bhattacarya; mane—within the mind; vicara karila—considered; vaisnava-sannyasi—Vaisnava sannyasi; inho—this person; vacane—by words; janila—understood.

TRANSLATION

Hearing these words, Sarvabhauma understood Lord Caitanya to be a Vaisnava sannyasi.

Madhya6.50

TEXT 50

gopinatha acaryere kahe sarvabhauma

gosanira janite cahi kahan purvasrama

SYNONYMS

gopinatha acaryere—to Gopinatha Acarya; kahe—said; sarvabhauma—Sarvabhauma Bhattacarya; gosanira—of Lord Caitanya Mahaprabhu; janite—to know; cahi—I want; kahan—what; purva-asrama—previous situation.

TRANSLATION

Sarvabhauma then said to Gopinatha Acarya, “I want to know Caitanya Mahaprabhu’s previous situation.”

PURPORT

The word purvasrama refers to one’s previous situation in life. Sometimes a person will accept the renounced order from householder life, and sometimes even from student (brahmacari) life. Sarvabhauma Bhattacarya wanted to know of Sri Caitanya Mahaprabhu’s previous situation as a householder.

Madhya6.51

TEXT 51

gopinathacarya kahe,--navadvipe ghara

’jagannatha’--nama, padavi--’misra purandara’

SYNONYMS

gopinatha-acarya kahe—Gopinatha Acarya replied; navadvipe—in Navadvipa; ghara—residence; jagannatha—of the name Jagannatha; nama—named; padavi—the surname; misra purandara—Misra Purandara.

TRANSLATION

Gopinatha Acarya replied, "There was a man named Jagannatha, who was a resident of Navadvipa, and whose surname was Misra Purandara.

Madhya6.52

TEXT 52

’visvambhara’--nama inhara, tanra inho putra

nilambara cakravartira hayena dauhitra

SYNONYMS

visvambhara—of the name Visvambhara; nama—the name; inhara—His; tanra—of Jagannatha Misra; inho—He; putra—son; nilambara cakravartira—of Nilambara Cakravarti; hayena—is; dauhitra—grandson (daughter’s son).

TRANSLATION

“Lord Caitanya Mahaprabhu is the son of that Jagannatha Misra, and His former name was Visvambhara Misra. He also happens to be the grandson of Nilambara Cakravarti.”

Madhya6.53

TEXT 53

sarvabhauma kahe,--nilambara cakravarti

visaradera samadhyayi,--ei tanra khyati

SYNONYMS

sarvabhauma kahe—Sarvabhauma said; nilambara cakravarti—the gentleman named Nilambara Cakravarti; visaradera—of Mahesvara Visarada (Sarvabhauma’s father); samadhyayi—class friend; ei—this; tanra—of him; khyati—acquaintance.

TRANSLATION

The Bhattacarya said, "Nilambara Cakravarti was a classmate of my father, Mahesvara Visarada. I knew him as such.

Madhya6.54

TEXT 54

’misra purandara’ tanra manya, hena jani

pitara sambandhe donhake pujya kari’ mani

SYNONYMS

misra purandara—Jagannatha Misra Purandara; tanra—his; manya—respectable; hena—thus; jani—I know; pitara sambandhe—in relationship to my father; donhake—both of them (Nilambara Cakravarti and Jagannatha Misra); pujya—respectable; kari’-thinking; mani—I accept.

TRANSLATION

“Jagannatha Misra Purandara was respected by my father. Thus because of their relationship with my father, I respect both Jagannatha Misra and Nilambara Cakravarti.”

Madhya6.55

TEXT 55

nadiya-sambandhe sarvabhauma hrsta haila

prita hana gosanire kahite lagila

SYNONYMS

nadiya-sambandhe—in connection with Nadiya; sarvabhauma—Sarvabhauma Bhattacarya; hrsta—pleased; haila—became; prita hana—thus being pleased; gosanire—unto Lord Sri Caitanya Mahaprabhu; kahite lagila—began to speak.

TRANSLATION

Hearing that Sri Caitanya Mahaprabhu belonged to the Nadiya district, Sarvabhauma Bhattacarya became very pleased and addressed the Lord as follows.

Madhya6.56

TEXT 56

’sahajei pujya tumi, are ta’ sannyasa

ataeva han tomara ami nija-dasa’

SYNONYMS

sahajei—naturally; pujya—respectable; tumi—You; are—over and above this; ta’-certainly; sannyasa—the renounced order of life; ataeva—therefore; han—am; tomara—Your; ami—I; nija-dasa—personal servant.

TRANSLATION

“You are naturally respectable. Besides, You are a sannyasi; thus I wish to become Your personal servant.”

PURPORT

A sannyasi is always to be worshiped and offered all kinds of respect by the grhasthas (householders). Although Sarvabhauma Bhattacarya was older than Sri Caitanya Mahaprabhu, Sarvabhauma respected Him as a sannyasi and as one who had attained the topmost platform of spiritual ecstasy. Thus the Bhattacarya certainly accepted Him as his master.

Madhya6.57

TEXT 57

suni’ mahaprabhu kaila sri-visnu smarana

bhattacarye kahe kichu vinaya vacana

SYNONYMS

suni’-hearing this; mahaprabhu—Lord Caitanya Mahaprabhu; kaila—did; sri-visnu smarana—remembering Lord Visnu; bhattacarye—to Sarvabhauma Bhattacarya; kahe—speaks; kichu—some; vinaya vacana—very humble statements.

TRANSLATION

As soon as Caitanya Mahaprabhu heard this from the Bhattacarya, He immediately remembered Lord Visnu and began to speak humbly to him as follows.

Madhya6.58

TEXT 58

"tumi jagad-guru--sarvaloka-hita-karta

vedanta padao, sannyasira upakarta

SYNONYMS

tumi jagat-guru—you are the master of all people; sarva-loka—of all people; hita-karta—the well-wisher; vedanta padao—you teach Vedanta philosophy; sannyasira—of the mendicants in the renounced order of life; upakarta—the benefactor.

TRANSLATION

"Because you are a teacher of Vedanta philosophy, you are the master of all the people in the world and their well-wisher as well. You are also the benefactor of all kinds of sannyasis.

PURPORT

Because the Mayavadi sannyasis teach Vedanta philosophy to their students or disciples, they are customarily called jagad-guru. This indicates that they are the benefactors of all people. Although Sarvabhauma Bhattacarya was not a sannyasi but a householder, he used to invite all the sannyasis to his home and offer them prasada. Thus he was accepted as the best well-wisher and friend of all the sannyasis.

Madhya6.59

TEXT 59

ami balaka-sannyasi--bhanda-manda nahi jani

tomara asraya nilun, guru kari’ mani

SYNONYMS

ami—I; balaka-sannyasi—a young sannyasi; bhanda-manda—good and bad; nahi—not; jani—know; tomara—your; asraya—shelter; nilun—have taken; guru—spiritual master; kari’-taking as; mani—I accept.

TRANSLATION

"I am a young sannyasi, and I actually have no knowledge of what is good and what is bad. Therefore I am taking shelter of you and accepting you as My spiritual master.

Madhya6.60

TEXT 60

tomara sanga lagi’ mora ihan agamana

sarva-prakare karibe amaya palana

SYNONYMS

tomara—your; sanga—association; lagi’-for the sake of; mora—My; ihan—here; agamana—arrival; sarva-prakare—in all respects; karibe—you will do; amaya—unto Me; palana—maintaining.

TRANSLATION

"I have come here only to associate with you, and I am now taking shelter of you. Will you kindly maintain Me in all respects?

Madhya6.61

TEXT 61

aji ye haila amara bada-i vipatti

taha haite kaile tumi amara avyahati"

SYNONYMS

aji—today; ye—that which; haila—happened; amara—My; bada-i—very great; vipatti—obstacle; taha—that danger; haite—from; kaile—did; tumi—you; amara—My; avyahati—relief.

TRANSLATION

“The incident that happened today was a great obstacle for Me, but you have kindly relieved Me of it.”

Madhya6.62

TEXT 62

bhattacarya kahe,--ekale tumi na yaiha darsane

amara sange yabe, kimva amara loka-sane

SYNONYMS

bhattacarya kahe—the Bhattacarya said; ekale—alone; tumi—You; na—not; yaiha—go; darsane—to see the Deity; amara sange—with me; yabe—You should go; kimva—or; amara loka-sane—with my men.

TRANSLATION

The Bhattacarya replied, “Do not go alone to see the Deity at the Jagannatha temple. It is better that You go with me or my men.”

Madhya6.63

TEXT 63

prabhu kahe,--’mandira bhitare na yaiba

garudera pase rahi’ darsana kariba’

SYNONYMS

prabhu kahe—Sri Caitanya replied; mandira—the temple; bhitare—inside; na—never; yaiba—I shall go; garudera—of the column known as the Garuda-stambha; pase—by the side; rahi’-staying; darsana—seeing; kariba—I shall do.

TRANSLATION

The Lord said, “I shall never enter the temple but shall always view the Lord from the side of the Garuda-stambha.”

Madhya6.64

TEXT 64

gopinathacaryake kahe sarvabhauma

’tumi gosanire lana karaiha darasana

SYNONYMS

gopinatha-acaryake—to Gopinatha Acarya; kahe—says; sarvabhauma—Sarvabhauma Bhattacarya; tumi—you; gosanire—Lord Caitanya Mahaprabhu; lana—taking; karaiha—make Him do; darasana—seeing of Lord Jagannatha.

TRANSLATION

Sarvabhauma Bhattacarya then told Gopinatha Acarya, "Take Gosvamiji and show Him Lord Jagannatha.

Madhya6.65

TEXT 65

amara matr-svasa-grha--nirjana sthana

tahan vasa deha, kara sarva samadhana’

SYNONYMS

amara—my; matr-svasa—of the aunt; grha—the home; nirjana sthana—very solitary place; tahan—there; vasa—an apartment; deha—give; kara—make; sarva—all; samadhana—arrangements.

TRANSLATION

“Also, the apartment belonging to my maternal aunt is in a very solitary place. Make all arrangements for Him to stay there.”

Madhya6.66

TEXT 66

gopinatha prabhu lana tahan vasa dila

jala, jala-patradika sarva samadhana kaila

SYNONYMS

gopinatha—Gopinatha Acarya; prabhu—Lord Caitanya Mahaprabhu; lana—taking; tahan—there; vasa—apartment; dila—gave; jala—water; jala-patra-adika—waterpots and other vessels; sarva—all; samadhana—arrangements; kaila—made.

TRANSLATION

Thus Gopinatha Acarya took Lord Caitanya Mahaprabhu to the residential quarters and showed Him where to find water, tubs and waterpots. Indeed, he arranged everything.

Madhya6.67

TEXT 67

ara dina gopinatha prabhu sthane giya

sayyotthana darasana karaila lana

SYNONYMS

ara dina—the next day; gopinatha—Gopinatha Acarya; prabhu—of Lord Caitanya Mahaprabhu; sthane—to the place; giya—going; sayya-utthana—the rising from bed of Lord Jagannatha; darasana—seeing; karaila—caused; lana—taking Him.

TRANSLATION

The next day Gopinatha Acarya took Lord Caitanya Mahaprabhu to see the early rising of Lord Jagannatha.

Madhya6.68

TEXT 68

mukunda-datta lana aila sarvabhauma sthane

sarvabhauma kichu tanre balila vacane

SYNONYMS

mukunda-datta—of the name Mukunda Datta; lana—taking; aila—went; sarvabhauma—of Sarvabhauma Bhattacarya; sthane—to the place; sarvabhauma—Sarvabhauma Bhattacarya; kichu—something; tanre—to Mukunda Datta; balila—said; vacane—in words.

TRANSLATION

Gopinatha Acarya then took Mukunda Datta with him and went to Sarvabhauma’s house. When they arrived, Sarvabhauma addressed Mukunda Datta as follows.

Madhya6.69

TEXT 69

’prakrti-vinita, sannyasi dekhite sundara

amara bahu-priti bade inhara upara

SYNONYMS

prakrti-vinita—by nature very humble and meek; sannyasi—renouncer; dekhite—to see; sundara—very beautiful; amara—my; bahu-priti—great affection; bade—increases; inhara—Him; upara—upon.

TRANSLATION

"The sannyasi is very meek and humble by nature, and His person is very beautiful to see. Consequently my affection for Him increases.

PURPORT

Sarvabhauma Bhattacarya considered Sri Caitanya Mahaprabhu a very humble and meek person because although Caitanya Mahaprabhu was a sannyasi, He still retained His brahmacari name. The Lord took sannyasa from Kesava Bharati in the Bharati sampradaya, in which the brahmacaris (the assistants of the sannyasis) are named “Caitanya.” Even after accepting sannyasa, Caitanya Mahaprabhu retained the name “Caitanya,” meaning a humble servant of a sannyasi. Sarvabhauma Bhattacarya appreciated this very much.

Madhya6.70

TEXT 70

kon sampradaye sannyasa karyachena grahana

kiba nama inhara, sunite haya mana’

SYNONYMS

kon sampradaye—in which community; sannyasa—the renounced order of life; karyachena—has made; grahana—acceptance; kiba—what; nama—name; inhara—His; sunite—to hear; haya—it is; mana—my mind.

TRANSLATION

“From which sampradaya has He accepted the sannyasa order, and what is His name?”

Madhya6.71

TEXT 71

gopinatha kahe,--nama sri-krsna-caitanya

guru inhara kesava-bharati maha-dhanya

SYNONYMS

gopinatha kahe—Gopinatha Acarya replied; nama—His name; sri-krsna-caitanya—of the name Sri Krsna Caitanya; gurusannyasa-guru; inhara—His; kesava-bharati—of the name Kesava Bharati; maha-dhanya—the greatly fortunate personality.

TRANSLATION

Gopinatha Acarya replied, “The Lord’s name is Sri Krsna Caitanya, and His sannyasa preceptor is the greatly fortunate Kesava Bharati.”

Madhya6.72

TEXT 72

sarvabhauma kahe,--’inhara nama sarvottama

bharati-sampradaya inho--hayena madhyama’

SYNONYMS

sarvabhauma kahe—Sarvabhauma Bhattacarya replied; inhara—His; nama—name; sarva-uttama—first-class; bharati-sampradaya—the community of the Bharati sannyasis; inho—He; hayena—becomes; madhyama—middle-class.

TRANSLATION

Sarvabhauma Bhattacarya said, “ ’Sri Krsna’ is a very good name, but He belongs to the Bharati community. Therefore He is a second-class sannyasi.”

Madhya6.73

TEXT 73

gopinatha kahe,--inhara nahi bahyapeksa

ataeva bada sampradayera nahika apeksa

SYNONYMS

gopinatha kahe—Gopinatha Acarya replied; inhara—of the Lord; nahi—there is not; bahya-apeksa—dependence on any external formality; ataeva—therefore; bada—big; sampradayera—of a community; nahika—there is not; apeksa—necessity.

TRANSLATION

Gopinatha Acarya replied, “Sri Krsna Caitanya Mahaprabhu does not rely on any external formality. There is no need for Him to accept the sannyasa order from a superior sampradaya.”

PURPORT

Sri Caitanya Mahaprabhu accepted sannyasa from the Bharati sampradaya (community), which belongs to the disciplic succession of Sankaracarya. Sankaracarya introduced names for his sannyasa disciples, and these are ten in number. Out of these, the surnames Tirtha, Asrama and Sarasvati are considered topmost. In the monastery at Srngeri, the surname Sarasvati is considered first class, Bharati second class and Puri third class. A sannyasi who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamuna and Sarasvati is called a Tirtha. A person who is very eager to accept sannyasa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Asrama. When a sannyasi lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana. A sannyasi who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kanana, is called Aranya. One who prefers living in the mountains engaging in the study of the Bhagavad-gita and whose intelligence is fixed is called Giri. One who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata. A sannyasi who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyasi, is called Sagara. One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvati. Sarasvati is the goddess of music and learning, and in one hand she holds a musical instrument called a vina. A sannyasi who is always engaged in music for spiritual elevation is called Sarasvati. One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bharati. One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Puri.

All these sannyasis are assisted by brahmacaris, who are described as follows: One who knows his real identity and is fixed in his particular occupational duty, who is always happy in spiritual understanding, is called Svarupa-brahmacari. One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakasa-brahmacari. One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ananda-brahmacari. One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacari and is named Caitanya.

When Sarvabhauma Bhattacarya was talking with Gopinatha Acarya about Sri Caitanya Mahaprabhu’s sannyasa community, he appreciated the first name, “Sri Krsna,” but did not like the surname, “Caitanya,” which is the name for a brahmacari belonging to the Bharati community. He therefore suggested that the Lord be elevated to the Sarasvati community. However, Gopinatha Acarya pointed out that the Lord does not depend on any external formality. Gopinatha Acarya was firmly convinced that Sri Caitanya Mahaprabhu was Krsna Himself and therefore independent of any external ritual or formality. If one wants to engage in pure devotional service, he does not require titular superiority as a Bharati or a Sarasvati.

Madhya6.74

TEXT 74

bhattacarya kahe,--’inhara praudha yauvana

kemate sannyasa-dharma ha-ibe raksana

SYNONYMS

bhattacarya kahe—Sarvabhauma Bhattacarya replied; inhara—His; praudha—full; yauvana—youth; kemate—how; sannyasa-dharma—principles of a sannyasi; ha-ibe—there will be; raksana—protection.

TRANSLATION

The Bhattacarya inquired, "Sri Caitanya Mahaprabhu is in His full-fledged youthful life. How can He keep the principles of sannyasa?

Madhya6.75

TEXT 75

nirantara inhake vedanta sunaiba

vairagya-advaita-marge pravesa karaiba

SYNONYMS

nirantara—continuously; inhake—to Him; vedanta—Vedanta philosophy; sunaiba—I shall recite; vairagya—of renunciation; advaita—of monism; marge—on the path; pravesa—entrance; karaiba—I shall cause Him to make.

TRANSLATION

“I shall continuously recite Vedanta philosophy before Caitanya Mahaprabhu so that He may remain fixed in His renunciation and thus enter upon the path of monism.”

PURPORT

According to Sarvabhauma Bhattacarya, among sannyasis the cultivation of Vedanta philosophy helps in becoming detached from sense gratification. Thus a sannyasi can protect the prestige of wearing a loincloth (kaupina). One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyasi. For that purpose one must cultivate knowledge and renunciation regularly. When one is attached to material sense gratification, he cannot protect his sannyasa order. Sarvabhauma Bhattacarya suggested that by the study of vairagya (renunciation) Sri Caitanya Mahaprabhu might be saved from the clutches of full-fledged youthful desires.

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