Madhya9.268

TEXT 268

salokya-sarsti-samipya-

sarupyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

SYNONYMS

salokya—to live on the same planet as the Supreme Personality of Godhead; sarsti—to possess opulence equal to the Lord’s; samipya—to always associate with the Supreme Personality of Godhead; sarupya—to possessing bodily features equal to the Lord’s; ekatvam—to merge into the body of the Supreme Personality of Godhead; api—even; uta—certainly; diyamanam—being offered; na—never; grhnanti—accept; vina—without; mat—My; sevanam—devotional service; janah—devotees.

TRANSLATION

" ’Pure devotees always reject the five kinds of liberation, which include living in the spiritual Vaikuntha planets, possessing the same opulences as those possessed by the Supreme Lord, having the same bodily features as the Lord’s, associating with the Lord and merging into the body of the Lord. The pure devotees do not accept these benedictions without the service of the Lord.’

PURPORT

Madhya9.269

TEXT 269

yo dustyajan ksiti-suta-svajanartha-daran

prarthyam sriyam sura-varaih sadayavalokam

naicchan nrpas tad ucitam mahatam madhu-dvit-

sevanurakta-manasam abhavo ’pi phalguh

SYNONYMS

yah—one who; dustyajan—very difficult to give up; ksiti—land; suta—children; svajana—relatives; artha—riches; daran—and wife; prarthyam—desirable; sriyam—fortune; sura-varaih—by the best of the demigods; sa-daya—merciful; avalokam—whose glance; na aicchat—did not desire; nrpah—the King (Maharaja Bharata); tat—that; ucitam—is befitting; mahatam—of great personalities; madhu-dvit—of the killer of the demon Madhu; seva-anurakta—engaged in the service; manasam—the minds of whom; abhavah—cessation of the repetition of birth and death; api—even; phalguh—insignificant.

TRANSLATION

" ’It is very difficult to give up material opulence, land, children, society, friends, riches, wife or the blessings of the goddess of fortune, which are desired even by great demigods. But King Bharata did not desire such things, and this was quite befitting his position, because for a pure devotee whose mind is always engaged in service of the Lord, even the liberation of merging into the existence of the Lord is insignificant. And what to speak of material opportunities?’

PURPORT

Madhya9.270

TEXT 270

narayana-parah sarve

na kutascana bibhyati

svargapavarga-narakesv

api tulyartha-darsinah

SYNONYMS

narayana-parah—persons who are devotees of the Supreme Personality of Godhead Narayana; sarve—all; na—never; kutascana—anywhere; bibhyati—are afraid; svarga—in the heavenly planetary system; apavarga—on the path of liberation; narakesu—or in a hellish condition of life; api—even; tulya—equal; artha—value; darsinah—seers of.

TRANSLATION

" ’A person who is a devotee of Lord Narayana is not afraid of a hellish condition because he considers it the same as elevation to the heavenly planets or liberation. The devotees of Lord Narayana are accustomed to seeing all these things on the same level.’

PURPORT

Madhya9.271

TEXT 271

mukti, karma--dui vastu tyaje bhakta-gana

sei dui sthapa’ tumi ’sadhya’, ’sadhana’

SYNONYMS

mukti—liberation; karma—fruitive activities; dui—two; vastu—things; tyaje—give up; bhakta-gana—the devotees; sei—those; dui—two; sthapa’-establish; tumi—you; sadhya—the goal of life; sadhana—the process of achievement.

TRANSLATION

“Both liberation and fruitive activity are rejected by devotees. You are trying to establish these things as life’s goal and the process for attaining it.”

Madhya9.272

TEXT 272

sannyasi dekhiya more karaha vancana

na kahila teni sadhya-sadhana-laksana

SYNONYMS

sannyasi—a person in the renounced order of life; dekhiya—seeing; more—unto Me; karaha—you do; vancana—duplicity; na kahila—did not describe; teni—therefore; sadhya—objective; sadhana—process of achievement; laksana—symptoms.

TRANSLATION

Sri Caitanya Mahaprabhu continued speaking to the Tattvavadi acarya: “Seeing that I am a mendicant in the renounced order of life, you have been playing with Me in a duplicitous way. You have not actually described the process and ultimate objective.”

Madhya9.273

TEXT 273

suni’ tattvacarya haila antare lajjita

prabhura vaisnavata dekhi, ha-ila vismita

SYNONYMS

suni’-hearing; tattva-acarya—the acarya of the Tattvavada-sampradaya; haila—became; antare—within the mind; lajjita—ashamed; prabhura—of Lord Sri Caitanya Mahaprabhu; vaisnavata—devotion in Vaisnavism; dekhi—seeing; ha-ila—became; vismita—struck with wonder.

TRANSLATION

After hearing Sri Caitanya Mahaprabhu, the acarya of the Tattvavada-sampradaya became very much ashamed. Upon observing Sri Caitanya Mahaprabhu’s rigid faith in Vaisnavism, he was struck with wonder.

Madhya9.274

TEXT 274

acarya kahe,--tumi yei kaha, sei satya haya

sarva-sastre vaisnavera ei suniscaya

SYNONYMS

acarya kahe—the Tattvavadi acarya said; tumi—You; yei—whatever; kaha—say; sei—that; satya—truth; haya—is; sarva-sastre—in all revealed scriptures; vaisnavera—of the devotees of Lord Visnu; ei—this; su-niscaya—conclusion.

TRANSLATION

The Tattvavadi acarya replied, "What You have said is certainly factual. It is the conclusion of all the revealed scriptures of the Vaisnavas.

Madhya9.275

TEXT 275

tathapi madhvacarya ye kariyache nirbandha

sei acariye sabe sampradaya-sambandha

SYNONYMS

tathapi—still; madhva-acarya—Madhvacarya; ye—whatever; kariyache—formulated; nirbandha—rules and regulations; sei—that; acariye—we practice; sabe—all; sampradaya—party; sambandha—relationship.

TRANSLATION

“Still, whatever Madhvacarya has established as the formula for our party, we practice as a party policy.”

Madhya9.276

TEXT 276

prabhu kahe,--karmi, jnani,--dui bhakti-hina

tomara sampradaye dekhi sei dui cihna

SYNONYMS

prabhu kahe—Lord Sri Caitanya Mahaprabhu said; karmi—fruitive worker; jnani—mental speculator; dui—both of them; bhakti-hina—nondevotees; tomara—your; sampradaye—in the community; dekhi—I see; sei—those; dui—both; cihna—symptoms.

TRANSLATION

Sri Caitanya Mahaprabhu said, "Both the fruitive worker and the speculative philosopher are considered nondevotees. We see both elements present in your sampradaya.

Madhya9.277

TEXT 277

sabe, eka guna dekhi tomara sampradaye

satya-vigraha kari’ isvare karaha niscaye

SYNONYMS

sabe—in all; eka—one; guna—quality; dekhi—I see; tomara—your; sampradaye—in the party; satya-vigraha—the form of the Lord as truth; kari’-accepting; isvare—the Supreme Personality of Godhead; karaha—you do; niscaye—conviction.

TRANSLATION

“The only qualification that I see in your sampradaya is that you accept the form of the Lord as truth.”

PURPORT

Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya, who belonged to the Madhvacarya-sampradaya, that the general behavior of the Tattvavadis did not favor pure devotional service, which must be devoid of the taints of fruitive activity and speculative knowledge. As far as fruitive activity is concerned, the contamination is the desire for elevation to a higher standard of life, and for speculative knowledge the contamination is the desire to merge into the existence of the Absolute Truth. The Tattvavada-sampradaya of the Madhvacarya school sticks to the principle of varnasrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahaprabhu was pleased that the Madhvacarya-sampradaya, or the Tattvavada-sampradaya, accepted the transcendental form of the Lord. This is the great qualification of the Vaisnava sampradayas.

It is the Mayavada-sampradaya that does not accept the transcendental form of the Lord. If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all. It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyas’ Vaisnava philosophy is to become one with the Supreme. Sri Caitanya Mahaprabhu points out that Sri Madhavendra Puri accepted Madhvacarya only because his sampradaya accepted the transcendental form of the Lord.

Madhya9.278

TEXT 278

ei-mata tanra ghare garva curna kari’

phalgu-tirthe tabe cali aila gaurahari

SYNONYMS

ei-mata—in this way; tanra ghare—at his place; garva—pride; curna—broken; kari’-making; phalgu-tirthe—to the holy place named Phalgu-tirtha; tabe—then; cali—walking; aila—came; gaurahari—Lord Sri Caitanya Mahaprabhu.

TRANSLATION

Thus Sri Caitanya Mahaprabhu broke the pride of the Tattvavadis to pieces. He then went to the holy place known as Phalgu-tirtha.

Madhya9.279

TEXT 279

tritakupe visalara kari’ darasana

pancapsara-tirthe aila sacira nandana

SYNONYMS

tritakupe—to Tritakupa; visalara—of the Deity named Visala; kari’-doing; darasana—visiting; panca-apsara-tirthe—to Pancapsara-tirtha; aila—came; sacira nandana—the son of mother Saci.

TRANSLATION

Sri Caitanya Mahaprabhu, the son of mother Saci, went to Tritakupa, and after seeing the Visala Deity there, He went to the holy place known as Pancapsara-tirtha.

PURPORT

The Apsaras, denizens of the heavenly planets, are generally known as dancing girls. The girls in the heavenly planets are exquisitely beautiful, and if a woman on earth is found to be very beautiful, she is compared to the Apsaras. There were five Apsaras named Lata, Budbuda, Samici, Saurabheyi and Varna. It is said that these five beautiful dancing girls were sent by Indra to break the severe austerity of a saintly person called Acyuta Rsi. This action was typical of Indra, the King of heaven. Whenever Indra discovered someone undergoing severe austerities, he would begin to fear for his post. Indra was always anxious about his position, fearing that if someone became more powerful than him he would lose his elevated position. Thus as soon as he would see a saint undergoing severe austerities, he would send dancing girls to distract him. Even the great saint Visvamitra Muni fell victim to his plan.

When the five Apsaras went to break Acyuta Rsi’s meditation, they were all chastised and cursed by the saint. As a result, the girls turned into crocodiles in a lake that came to be known as Pancapsara. Lord Ramacandra also visited this place. From Sri Narada Muni’s narration, it is understood that when Arjuna went to visit the holy places, he learned about the condemnation of the five Apsaras. He delivered them from their abominable condition, and from that day the lake known as Pancapsara became a place of pilgrimage.

Madhya9.280

TEXT 280

gokarne siva dekhi’ aila dvaipayani

surparaka-tirthe aila nyasi-siromani

SYNONYMS

gokarne—in the place named Gokarna; siva—the temple of Lord Siva; dekhi’-seeing; aila—came; dvaipayani—to Dvaipayani; surparaka-tirthe—to the holy place named Surparaka; aila—came; nyasi-siromani—the best of the sannyasis, Sri Caitanya Mahaprabhu.

TRANSLATION

After seeing Pancapsara, Sri Caitanya Mahaprabhu went to Gokarna. While there, He visited the temple of Lord Siva, and then He went to Dvaipayani. Sri Caitanya Mahaprabhu, the crown jewel of all sannyasis, then went to Surparaka-tirtha.

PURPORT

Gokarna is situated in North Karnarada It is about twenty miles southeast of Karwar. This place is very famous for the temple of Lord Siva known as Maha-balesvara. Hundreds and thousands of pilgrims come to see this temple. Surparaka (nowadays known as Sopara) is about twenty-six miles north of Bombay, in the Maharashtra province, in the district known as Thane. Surparaka is mentioned in the Mahabharata (Santi-parva, Chapter 41, verses 66-67).

Madhya9.281

TEXT 281

kolapure laksmi dekhi’ dekhena ksira-bhagavati

langa-ganesa dekhi’ dekhena cora-parvati

SYNONYMS

kolapure—at Kolapura; laksmi—the goddess of fortune; dekhi’-seeing; dekhena—He visited; ksira-bhagavati—the temple of Ksira-bhagavati; langa-ganesa—the deity Langa-ganesa; dekhi’-seeing; dekhena—He sees; cora-parvati—the goddess Parvati, who is known as a thief.

TRANSLATION

Sri Caitanya Mahaprabhu then visited the town of Kolapura, where He saw the goddess of fortune in the temple of Ksira-bhagavati and Langa-ganesa in another temple, known as Cora-parvati.

PURPORT

Kolapura is a town in the Maharashtra province formerly known as Bombay Pradesa. Formerly it was a native state, and it is bordered on the north by the district of Satara, on the east and south by the district of Belgauma, and on the west by the district of Ratnagiri. In this place there is a river named Urna. From the Bombay Gazette it is understood that there were about 250 temples there, out of which six are very famous. These are (1) Ambabai, or Mahalaksmi Mandira, (2) Vithoba Mandira, (3) Temblai Mandira, (4) Mahakali Mandira, (5) Phiranga-i, or Pratyangira Mandira, and (6) Yyallamma Mandira.

Madhya9.282

TEXT 282

tatha haite pandarapure aila gauracandra

viththala-thakura dekhi’ paila ananda

SYNONYMS

tatha haite—from there; pandara-pure—to Pandarapura; aila—came; gauracandra—Lord Sri Caitanya Mahaprabhu; viththala-thakura—the Deity known as Viththala; dekhi’-seeing; paila—got; ananda—great happiness.

TRANSLATION

From there Sri Caitanya Mahaprabhu went to Pandarapura, where He happily saw the temple of Viththala Thakura.

PURPORT

This city of Pandarapura is situated on the river Bhima. It is said that Sri Caitanya Mahaprabhu initiated Tukarama when He visited Pandarapura. This Tukarama Acarya became very famous in the Maharashtra province, and he spread the sankirtana movement all over the province. The sankirtana party belonging to Tukarama is still very popular in Bombay and throughout the province of Maharashtra. Tukarama was a disciple of Sri Caitanya Mahaprabhu, and his book is known as Abhanga. His sankirtana party exactly resembles the Gaudiya-Vaisnava sankirtana parties, for they chant the holy name of the Lord with mrdanga and karatalas.

The Lord Viththaladeva mentioned in this verse is a form of Lord Visnu with four hands. He is Narayana.

Madhya9.283

TEXT 283

premavese kaila bahuta kirtana-nartana

tahan eka vipra tanre kaila nimantrana

SYNONYMS

prema-avese—in the great ecstasy of love; kaila—performed; bahuta—much; kirtana-nartana—chanting and dancing; tahan—there; eka—one; vipra—brahmana; tanre—unto Him; kaila—did; nimantrana—invitation.

TRANSLATION

Sri Caitanya Mahaprabhu chanted and danced in various ways as usual. A brahmana, seeing Him in ecstatic love, was very much pleased and invited the Lord to his home for lunch.

Madhya9.284

TEXT 284

bahuta adare prabhuke bhiksa karaila

bhiksa kari’ tatha eka subha-varta paila

SYNONYMS

bahuta adare—with great love; prabhuke—unto Lord Sri Caitanya Mahaprabhu; bhiksa karaila—offered lunch; bhiksa kari’-after finishing His lunch; tatha—there; eka—one; subha-varta—auspicious news; paila—got.

TRANSLATION

This brahmana offered Sri Caitanya Mahaprabhu food with great respect and love. After finishing His lunch, the Lord received auspicious news.

Madhya9.285

TEXT 285

madhava-purira sisya ’sri-ranga-puri’ nama

sei grame vipra-grhe karena visrama

SYNONYMS

madhava-purira sisya—a disciple of Madhavendra Puri; sri-ranga-puri—Sri Ranga Puri; nama—named; sei grame—in that village; vipra-grhe—in the house of a brahmana; karena visrama—rests.

TRANSLATION

Sri Caitanya Mahaprabhu received word that Sri Ranga Puri, one of the disciples of Sri Madhavendra Puri, was present in that village at the home of a brahmana.

Madhya9.286

TEXT 286

suniya calila prabhu tanre dekhibare

vipra-grhe vasi’ achena, dekhila tanhare

SYNONYMS

suniya—hearing; calila—went; prabhu—Sri Caitanya Mahaprabhu; tanre—him; dekhibare—to see; vipra-grhe—at the house of the brahmana; vasi’-sitting; achena—was; dekhila—saw; tanhare—him.

TRANSLATION

Hearing this news, Sri Caitanya Mahaprabhu immediately went to see Sri Ranga Puri at the brahmana’s home. Upon entering, the Lord saw him sitting there.

Madhya9.287

TEXT 287

premavese kare tanre danda-paranama

asru, pulaka, kampa, sarvange pade ghama

SYNONYMS

prema-avese—in ecstatic love; kare—does; tanre—unto him; danda-paranama—obeisances, falling flat; asru—tears; pulaka—jubilation; kampa—trembling; sarva-ange—all over the body; pade—there was; ghama—perspiration.

TRANSLATION

As soon as Sri Caitanya Mahaprabhu saw the brahmana, He immediately offered him obeisances in ecstatic love, falling flat to the ground. The symptoms of transcendental transformation were visible-namely, tears, jubilation, trembling and perspiration.

Madhya9.288

TEXT 288

dekhiya vismita haila sri-ranga-purira mana

’uthaha sripada’ bali’ balila vacana

SYNONYMS

dekhiya—seeing; vismita—astonished; haila—became; sri-ranga-purira—of Sri Ranga Puri; mana—the mind; uthaha—get up; sri-pada—Your Holiness; bali’-saying; balila vacana—began to speak.

TRANSLATION

Upon seeing Sri Caitanya Mahaprabhu in such an ecstatic mood, Sri Ranga Puri said, "Your Holiness, please get up.

Madhya9.289

TEXT 289

sripada, dhara mora gosanira sambandha

taha vina anyatra nahi ek premara gandha

SYNONYMS

sri-pada—O Your Holiness; dhara—You hold; mora—my; gosanira—with Sri Madhavendra Puri; sambandha—relationship; taha vina—without him; anyatra—elsewhere; nahi—there is not; ei—this; premara—of ecstasy; gandha—fragrance.

TRANSLATION

“Your Holiness is certainly related to Sri Madhavendra Puri, without whom there is no fragrance of ecstatic love.”

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura remarks that only Lord Krsna was worshiped in the disciplic succession of Madhvacarya up to the advent of His Holiness Sripada Laksmipati Tirtha. After Srila Madhavendra Puri, worship of both Radha and Krsna was established. For this reason Sri Madhavendra Puri is accepted as the root of worship in ecstatic love. Unless one is connected to the disciplic succession of Madhavendra Puri, there is no possibility of awakening the symptoms of ecstatic love. The word gosani is significant in this connection. The spiritual master who is fully surrendered unto the Supreme Personality of Godhead and has no business other than the Lord’s service is called the best of the paramahamsas. A paramahamsa has no program for sense gratification; he is interested only in satisfying the senses of the Lord. One who has control of the senses in this way is called a gosani or a gosvami, master of the senses. The senses cannot be controlled unless one is engaged in the service of the Lord; therefore the bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord’s service. He can therefore be addressed as gosani or gosvami. The title gosvami cannot be inherited but can be given only to a bona fide spiritual master.

There were six great Gosvamis of Vrndavana-Srila Rupa, Sanatana, Bhatta Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha-and none of them inherited the title of gosvami. All the Gosvamis of Vrndavana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvamis. All the temples of Vrndavana were certainly started by the six Gosvamis. Later the worship in the temples was entrusted to some householder disciples of the Gosvamis, and since then the hereditary title of gosvami has been used. However, only one who is a bona fide spiritual master expanding the cult of Sri Caitanya Mahaprabhu, the Krsna consciousness movement, and who is in full control of his senses can be addressed as a gosvami. Unfortunately, the hereditary process is going on; therefore at the present moment, in most cases the title is being misused due to ignorance of the word’s etymology.

Madhya9.290

TEXT 290

eta bali’ prabhuke uthana kaila alingana

galagali kari’ dunhe karena krandana

SYNONYMS

eta bali’-saying this; prabhuke—Lord Sri Caitanya Mahaprabhu; uthana—lifting up; kaila—did; alingana—embracing; galagali—shoulder to shoulder; kari’-doing; dunhe—both of them; karena—do; krandana—crying.

TRANSLATION

After saying this, Sri Ranga Puri lifted Sri Caitanya Mahaprabhu up and embraced Him. As the two of them embraced shoulder to shoulder, they began to cry in ecstasy.

Madhya9.291

TEXT 291

ksaneke avesa chadi’ dunhara dhairya haila

isvara-purira sambandha gosani janaila

SYNONYMS

ksaneke—after just a few moments; avesa—ecstasy; chadi’-giving up; dunhara—of both of them; dhairya—patience; haila—there was; isvara-purira—of Isvara Puri; sambandha—relationship; gosani—Sri Caitanya Mahaprabhu; janaila—disclosed.

TRANSLATION

After some moments, they came to their senses and became patient. Sri Caitanya Mahaprabhu then informed Sri Ranga Puri about His relationship with Isvara Puri.

Madhya9.292

TEXT 292

adbhuta premera vanya dunhara uthalila

dunhe manya kari’ dunhe anande vasila

SYNONYMS

adbhuta—wonderful; premera—of love of Godhead; vanya—inundation; dunhara—of both of them; uthalila—arose; dunhe—both of them; manya kari’-offering respect; dunhe—both of them; anande—with great happiness; vasila—sat down.

TRANSLATION

They were both inundated by the wonderful ecstasy of love that was aroused in them. Finally they sat down and respectfully began to converse.

Madhya9.293

TEXT 293

dui jane krsna-katha kahe ratri-dine

ei-mate gonaila panca-sata dine

SYNONYMS

dui jane—both the persons; krsna-katha—topics of Krsna; kahe—speak; ratri-dine—day and night; ei-mate—in this way; gonaila—passed; panca-sata—five to seven; dine—days.

TRANSLATION

In this way they discussed topics about Lord Krsna continually for five to seven days.

Madhya9.294

TEXT 294

kautuke puri tanre puchila janma-sthana

gosani kautuke kahena ’navadvipa’ nama

SYNONYMS

kautuke—out of curiosity; puri—Sri Ranga Puri; tanre—Him; puchila—asked; janma-sthana—the place of birth; gosani—Sri Caitanya Mahaprabhu; kautuke—as a matter of course; kahena—said; navadvipa—Navadvipa; nama—name.

TRANSLATION

Out of curiosity, Sri Ranga Puri asked Sri Caitanya Mahaprabhu about His birthplace, and the Lord informed him that it was Navadvipa-dhama.

Madhya9.295

TEXT 295

sri-madhava-purira sange sri-ranga-puri

purve asiyachila tenho nadiya-nagari

SYNONYMS

sri-madhava-purira sange—with Sri Madhavendra Puri; sri-ranga-puri—Sri Ranga Puri; purve—formerly; asiyachila—came; tenho—he; nadiya-nagari—to the city of Nadia.

TRANSLATION

Sri Ranga Puri had formerly gone to Navadvipa with Sri Madhavendra Puri, and he therefore remembered the incidents that took place there.

Madhya9.296

TEXT 296

jagannatha-misra-ghare bhiksa ye karila

apurva mocara ghanta tahan ye khaila

SYNONYMS

jagannatha-misra-ghare—in the house of Sri Jagannatha Misra; bhiksa—lunch; ye—that; karila—took; apurva—unprecedented; mocara ghanta—curry made of plantain flowers; tahan—there; ye—that; khaila—ate.

TRANSLATION

As soon as Sri Ranga Puri recalled Navadvipa, he also recalled accompanying Sri Madhavendra Puri to the house of Jagannatha Misra, where he had taken lunch. He even remembered the taste of an unprecedented curry made of banana flowers.

Madhya9.297

TEXT 297

jagannathera brahmani, tenha--maha-pativrata

vatsalye hayena tenha yena jagan-mata

SYNONYMS

jagannathera—of Jagannatha Misra; brahmani—wife; tenha—she; maha—great; pati-vrata—devoted to her husband; vatsalye—in affection; hayena—was; tenha—she; yena—as if; jagat-mata—the mother of the whole universe.

TRANSLATION

Sri Ranga Puri also remembered the wife of Jagannatha Misra. She was very much devoted and chaste. As for her affection, she was exactly like the mother of the universe.

Madhya9.298

TEXT 298

randhane nipuna tan-sama nahi tribhuvane

putra-sama sneha karena sannyasi-bhojane

SYNONYMS

randhane—in cooking; nipuna—very expert; tan-sama—like her; nahi—there is none; tri-bhuvane—in the three worlds; putra-sama—like to her own sons; sneha karena—she was affectionate; sannyasi-bhojane—in feeding the sannyasis.

TRANSLATION

He also remembered how Sri Jagannatha Misra’s wife, Sacimata, was expert in cooking. He recalled that she was very affectionate toward the sannyasis and fed them exactly like her own sons.

Madhya9.299

TEXT 299

tanra eka yogya putra kariyache sannyasa

’sankararanya’ nama tanra alpa vayasa

SYNONYMS

tanra—her; eka—one; yogya—deserving; putra—son; kariyache—has accepted; sannyasa—the renounced order of life; sankararanya—Sankararanya; nama—named; tanra—his; alpa—little; vayasa—age.

TRANSLATION

Sri Ranga Puri also remembered that one of her deserving sons had accepted the renounced order at a very young age. His name was Sankararanya.

Madhya9.300

TEXT 300

ei tirthe sankararanyera siddhi-prapti haila

prastave sri-ranga-puri eteka kahila

SYNONYMS

ei tirthe—in this holy place; sankararanyera—of Sankararanya; siddhi-prapti—attainment of perfection; haila—became fulfilled; prastave—in the course of conversation; sri-ranga-puri—Sri Ranga Puri; eteka—thus; kahila—spoke.

TRANSLATION

Sri Ranga Puri informed Sri Caitanya Mahaprabhu that the sannyasi named Sankararanya had attained perfection in that holy place, Pandarapura.

PURPORT

Sri Caitanya Mahaprabhu’s elder brother was named Visvarupa. He left home before Sri Caitanya Mahaprabhu and accepted the sannyasa order under the name of Sankararanya Svami. He traveled all over the country and finally went to Pandarapura, where he passed away after attaining perfection. In other words, he entered the spiritual world after giving up his mortal body at Pandarapura. Sri Ranga Puri, a disciple of Sri Madhavendra Puri and godbrother of Isvara Puri, disclosed this important news to Sri Caitanya Mahaprabhu.

Madhya9.301

TEXT 301

prabhu kahe,--purvasrame tenha mora bhrata

jagannatha misra--purvasrame mora pita

SYNONYMS

prabhu kahe—the Lord replied; purva-asrame—in My previous asrama; tenha—He; mora bhrata—My brother; jagannatha misra—Jagannatha Misra; purva-asrame—in My previous asrama; mora pita—My father.

TRANSLATION

Sri Caitanya Mahaprabhu said, “In My previous asrama, Sankararanya was My brother and Jagannatha Misra was My father.”