Antya2.89

TEXT 89

’gopala-bhattacarya’ nama tanra chota-bhai

kasite vedanta padi’ gela tanra thani

SYNONYMS

gopala-bhattacarya—Gopala Bhattacarya; nama—named; tanra—his; chota-bhai—younger brother; kasite—at Benares; vedanta padi’-studying Vedanta philosophy; gela—went; tanra thani—to his place.

TRANSLATION

Bhagavan Acarya’s brother, whose name was Gopala Bhattacarya, had studied Vedanta philosophy at Benares and had then returned to Bhagavan Acarya’s home.

PURPORT

During those days and also at the present, Vedanta philosophy is understood through the commentary of Sankaracarya, which is known as Sariraka-bhasya. Thus it appears that Gopala Bhattacarya the younger brother of Bhagavan Acarya, had studied Vedanta according to the way of the Sariraka-bhasya, which expounds the Mayavada philosophy of the impersonalists.

Antya2.90

TEXT 90

acarya tahare prabhu-pade milaila

antaryami prabhu citte sukha na paila

SYNONYMS

acarya—Bhagavan Acarya; tahare—him (his brother); prabhu-pade milaila—got to meet Sri Caitanya Mahaprabhu; antaryami prabhu—Lord Sri Caitanya Mahaprabhu, who could study anyone’s heart; citte—within Himself; sukha—happiness; na paila—could not get.

TRANSLATION

Bhagavan Acarya took his brother to meet Sri Caitanya Mahaprabhu, but the Lord, knowing that Gopala Bhattacarya was a Mayavadi philosopher, could not get much happiness from meeting him.

Antya2.91

TEXT 91

acarya-sambandhe bahye kare prityabhasa

krsna-bhakti vina prabhura na haya ullasa

SYNONYMS

acarya-sambandhe—because he was related with Bhagavan Acarya; bahye—externally; kare—does; priti-abhasa—appearance of pleasure; krsna-bhakti—devotional service to Lord Krsna; vina—without; prabhura—of Sri Caitanya Mahaprabhu; na haya—there is no; ullasa—jubilation.

TRANSLATION

Sri Caitanya Mahaprabhu derives no happiness from meeting one who is not a pure devotee of Krsna. Thus because Gopala Bhattacarya was a Mayavadi scholar, the Lord felt no jubilation in meeting him. Nevertheless, because Gopala Bhattacarya was related to Bhagavan Acarya, Sri Caitanya Mahaprabhu feigned pleasure in seeing him.

Antya2.92

TEXT 92

svarupa gosanire acarya kahe ara dine

’vedanta padiya gopala aisache ekhane

SYNONYMS

svarupa gosanire—unto Svarupa Damodara Gosvami; acarya—Bhagavan Acarya; kahe—says; ara dine—the next day; vedanta padiya—after studying Vedanta; gopala—Gopala; aisache—has come back; ekhane—here.

TRANSLATION

Bhagavan Acarya said to Svarupa Damodara, “Gopala, my younger brother, has returned to my home, having concluded his study of Vedanta philosophy.”

Antya2.93

TEXT 93

sabe meli’ aisa, suni ’bhasya’ ihara sthane’

prema-krodha kari’ svarupa balaya vacane

SYNONYMS

sabe meli’-all together; aisa—come; suni—let us hear; bhasya—the commentary; ihara sthane—from him; prema-krodha kari’-in an angry mood of love; svarupa—Svarupa Damodara; balaya vacane—said these words.

TRANSLATION

Bhagavan Acarya requested Svarupa Damodara to hear from Gopala the commentary upon Vedanta. Svarupa Damodara Gosvami, however, somewhat angry because of love, spoke as follows.

Antya2.94

TEXT 94

"buddhi bhrasta haila tomara gopalera sange

mayavada sunibare upajila range

SYNONYMS

buddhi—intelligence; bhrasta—lost; haila—has been; tomara—your; gopalera sange—in the association of Gopala; mayavada sunibare—to hear the commentary of Mayavada philosophy; upajila range—has awakened the propensity.

TRANSLATION

"You have lost your intelligence in the association of Gopala, and therefore you are eager to hear the Mayavada philosophy.

Antya2.95

TEXT 95

vaisnava hana yeba sariraka-bhasya sune

sevya-sevaka-bhava chadi’ apanare ’isvara’ mane

SYNONYMS

vaisnava hana—being a Vaisnava; yeba—anyone who; sariraka-bhasya—the Mayavada commentary Sariraka-bhasya; sune—listens to; sevya-sevaka-bhava—the Krsna conscious attitude that the Lord is the master and the living entity is His servant; chadi’-giving up; apanare—himself; isvara—the Supreme Lord; mane—considers.

TRANSLATION

"When a Vaisnava listens to the Sariraka-bhasya, the Mayavada commentary upon Vedanta-sutra, he gives up the Krsna conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.

PURPORT

The philosophers known as kevaladvaita-vadis generally occupy themselves with hearing the Sariraka-bhasya, a commentary by Sankaracarya advocating that one impersonally consider oneself the Supreme Lord. Such Mayavada philosophical commentaries upon Vedanta are simply imaginary, but there are other commentaries on Vedanta philosophy. The commentary by Srila Ramanujacarya, known as Sri-bhasya, establishes the visistadvaita-vada philosophy. Similarly, in the Brahma-sampradaya, Madhvacarya’s Purnaprajna-bhasya establishes suddha-dvaita-vada. In the Kumara-sampradaya, or Nimbarka-sampradaya, Sri Nimbarka establishes the philosophy of dvaitadvaita-vada in the Parijata-saurabha-bhasya. And in the Visnusvami-sampradaya, or Rudra-sampradaya, which comes from Lord Siva, Visnusvami has written a commentary called Sarvajna-bhasya, which establishes suddhadvaita-vada.

A Vaisnava should study the commentaries on Vedanta-sutra written by the four sampradaya-acaryas, namely Sri Ramanujacarya, Madhvacarya, Visnusvami and Nimbarka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedanta philosophy properly must study these commentaries, especially if he is a Vaisnava. These commentaries are always adored by Vaisnavas. The commentary by Srila Bhaktisiddhanta Sarasvati is elaborately given in the Adi-lila, Chapter Seven, text 101. The Mayavada commentary Sariraka-bhasya is like poison for a Vaisnava. It should not be touched at all. Srila Bhaktivinoda Thakura remarks that even a maha-bhagavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Krsna, sometimes falls down from pure devotional service if he hears the Mayavada philosophy of Sariraka-bhasya. This commentary should therefore be shunned by all Vaisnavas.

Antya2.96

TEXT 96

maha-bhagavata yei, krsna prana-dhana yara

mayavada-sravane citta avasya phire tanra"

SYNONYMS

maha-bhagavata yei—one who is a highly elevated devotee; krsna—Lord Krsna; prana-dhana yara—whose life and soul; mayavada-sravane—by hearing the Mayavada philosophy; citta—the heart; avasya—certainly; phire—changes; tanra—his.

TRANSLATION

“The Mayavada philosophy presents such a jugglery of words that even a highly elevated devotee who has accepted Krsna as his life and soul changes his decision when he reads the Mayavada commentary on Vedanta-sutra.”

Antya2.97

TEXT 97

acarya kahe,--’ama sabara krsna-nistha-citte

ama sabara mana bhasya nare phiraite’

SYNONYMS

acarya kahe—Bhagavan Acarya replied; ama sabara—of all of us; krsna-nistha—devoted to Krsna; citte—hearts; ama sabara—of all of us; mana—minds; bhasya—Sariraka-bhasya; nare phiraite—cannot change.

TRANSLATION

In spite of Svarupa Damodara’s protest, Bhagavan Acarya continued, “We are all fixed at the lotus feet of Krsna with our hearts and souls. Therefore the Sariraka-bhasya cannot change our minds.”

Antya2.98

TEXT 98

svarupa kahe, "tathapi mayavada-sravane

’cit, brahma, maya, mithya’--ei-matra sune

SYNONYMS

svarupa kahe—Svarupa Damodara replied; tathapi—still; mayavada-sravane—by hearing the Mayavada commentary; cit—knowledge; brahma—the Absolute Truth; maya—external energy; mithya—false; ei-matra—only these; sune—hears.

TRANSLATION

Svarupa Damodara replied, "Nevertheless, when we hear the Mayavada philosophy, we hear that Brahman is knowledge and that the universe of maya is false, but we gain no spiritual understanding.

Antya2.99

TEXT 99

jivajnana-kalpita isvare, sakala-i ajnana

yahara sravane bhaktera phate mana prana"

SYNONYMS

jiva—the ordinary living being; ajnana—by ignorance; kalpita—imagined; isvare—in the Supreme Lord; sakala-i ajnana—all ignorance; yahara sravane—hearing of which; bhaktera—of the devotee; phate—breaks; mana prana—mind and life.

TRANSLATION

“The Mayavadi philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of maya. Hearing this kind of commentary breaks the heart and life of a devotee.”

PURPORT

Srila Svarupa Damodara Gosvami wanted to impress upon Bhagavan Acarya that even though someone firmly fixed in devotion to Krsna’s service might not be deviated by hearing the Mayavada bhasya, that bhasya is nevertheless full of impersonal words and ideas such as Brahman which represent knowledge but which are impersonal. The Mayavadis say that the world created by maya is false, and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, maya, He becomes a jiva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken.

Antya2.100

TEXT 100

lajja-bhaya pana acarya mauna ha-ila

ara dina gopalere dese pathaila

SYNONYMS

lajja-bhaya—fear and shame; pana—getting; acarya—Bhagavan Acarya; mauna ha-ila—became silent; ara dina—the next day; gopalere—Gopala Bhattacarya; dese—to his own country; pathaila—sent.

TRANSLATION

Thus Bhagavan Acarya, greatly ashamed and fearful, remained silent. The next day, he asked Gopala Bhattacarya to return to his own district.

Antya2.101

TEXT 101

eka-dina acarya prabhure kaila nimantrana

ghare bhata kari’ kare vividha vyanjana

SYNONYMS

eka-dina—one day; acarya—Bhagavan Acarya; prabhure—unto Sri Caitanya Mahaprabhu; kaila nimantrana—made an invitation for dinner; ghare—at home; bhata kari’-cooking rice; kare—prepares; vividha vyanjana—varieties of vegetable preparations.

TRANSLATION

One day Bhagavan Acarya invited Sri Caitanya Mahaprabhu to dine at his home. Thus he was preparing rice and various types of vegetables.

Antya2.102

TEXT 102

’chota-haridasa’ nama prabhura kirtaniya

tahare kahena acarya dakiya aniya

SYNONYMS

chota-haridasa nama—a devotee named Chota Haridasa; prabhura kirtaniya—a chanter of songs for Sri Caitanya Mahaprabhu; tahare—unto him; kahena—says; acarya—the acarya; dakiya aniya—calling him to his place.

TRANSLATION

A devotee named Chota Haridasa used to sing for Sri Caitanya Mahaprabhu. Bhagavan Acarya called him to his home and spoke as follows.

Antya2.103

TEXT 103

’mora name sikhi-mahitira bhagini-sthane giya

sukla-caula eka mana anaha magiya’

SYNONYMS

mora name—in my name; sikhi-mahitira—of Sikhi Mahiti; bhagini-sthane—at the place of the sister; giya—going; sukla-caula—white rice; eka mana—the measurement of one mana; anaha—please bring; magiya—requesting.

TRANSLATION

“Please go to the sister of Sikhi Mahiti. In my name, ask her for a mana of white rice and bring it here.”

PURPORT

In India sukla-caula (white rice) is also called atapa-caula, or rice that has not been boiled before being threshed. Another kind of rice, called siddha-caula (brown rice), is boiled before being threshed. Generally, first-class fine white rice is required for offerings to the Deity. Thus Bhagavan Acarya asked Chota Haridasa, or Junior Haridasa, a singer in the assembly of Sri Caitanya Mahaprabhu, to get some of this rice from the sister of Sikhi Mahiti. A mana is a standard of measurement in Orissa for rice and other food grains.

Antya2.104

TEXT 104

mahitira bhagini sei, nama--madhavi-devi

vrddha tapasvini ara parama vaisnavi

SYNONYMS

mahitira bhagini—sister of Sikhi Mahiti; sei—that; nama—named; madhavi-devi—of the name Madhavidevi; vrddha—an elderly lady; tapasvini—very strict in executing devotional service; ara—and; parama vaisnavi—a first-class devotee.

TRANSLATION

Sikhi Mahiti’s sister was named Madhavidevi. She was an elderly lady who always performed austerities. She was very advanced in devotional service.

Antya2.105

TEXT 105

prabhu lekha kare yare--radhikara ’gana’

jagatera madhye ’patra’--sade tina jana

SYNONYMS

prabhu—Sri Caitanya Mahaprabhu; lekha kare—accepts; yare—whom; radhikara gana—as one of the associates of Srimati Radharani; jagatera madhye—throughout the whole world; patra—most confidential devotees; sade tina—three and a half; jana—persons.

TRANSLATION

Sri Caitanya Mahaprabhu accepted her as having formerly been an associate of Srimati Radharani. In the entire world, three and a half people were His intimate devotees.

Antya2.106

TEXT 106

svarupa gosani, ara raya ramananda

sikhi-mahiti--tina, tanra bhagini--ardha-jana

SYNONYMS

svarupa gosani—of the name Svarupa Gosvami; ara—and; raya ramananda—Ramananda Raya; sikhi-mahiti—Sikhi Mahiti; tina—three; tanra bhagini—his sister; ardha-jana—half a person.

TRANSLATION

The three were Svarupa Damodara Gosvami, Ramananda Raya and Sikhi Mahiti, and the half a person was Sikhi Mahiti’s sister.

Antya2.107

TEXT 107

tanra thani tandula magi’ anila haridasa

tandula dekhi’ acaryera adhika ullasa

SYNONYMS

tanra thani—from her; tandula magi’-begging rice; anila haridasa—Haridasa brought; tandula dekhi’-seeing the rice; acaryera—of Bhagavan Acarya; adhika ullasa—very great satisfaction.

TRANSLATION

After begging the rice from her, Junior Haridasa brought it to Bhagavan Acarya, who was very pleased to see its quality.

Antya2.108

TEXT 108

snehe randhila prabhura priya ye vyanjana

deula prasada, ada-caki, lembu-salavana

SYNONYMS

snehe—in great affection; randhila—cooked; prabhura—of Sri Caitanya Mahaprabhu; priya—dear; ye—whatever; vyanjana—vegetables; deula prasada—remnants from the temple of Jagannatha; ada-caki—ground ginger; lembu—lime; sa-lavana—with salt.

TRANSLATION

In great affection, Bhagavan Acarya cooked varieties of vegetables and other preparations dear to Sri Caitanya Mahaprabhu. He also obtained remnants of food from Lord Jagannatha and digestive aids such as ground ginger and also lime with salt.

Antya2.109

TEXT 109

madhyahne asiya prabhu bhojane vasila

salyanna dekhi’ prabhu acarye puchila

SYNONYMS

madhyahne—at noon; asiya—coming; prabhu—Sri Caitanya Mahaprabhu; bhojane vasila—sat down to eat; sali-anna—the rice of fine quality; dekhi’-seeing; prabhu—Sri Caitanya Mahaprabhu; acarye puchila—inquired from Bhagavan Acarya.

TRANSLATION

At noon, when Sri Caitanya Mahaprabhu came to eat the offerings of Bhagavan Acarya, He first appreciated the fine rice and therefore questioned him.

Antya2.110

TEXT 110

uttama anna eta tandula kanhate paila?

acarya kahe,--madhavi-pasa magiya anila

SYNONYMS

uttama anna—fine rice; eta—such; tandula—rice; kanhate paila—where did you get; acarya kahe—Bhagavan Acarya replied; madhavi-pasa—from Madhavidevi; magiya—begging; anila—have brought.

TRANSLATION

“Where did you get such fine rice?” the Lord asked. Bhagavan Acarya replied, “I got it by begging from Madhavidevi.”

Antya2.111

TEXT 111

prabhu kahe,--’kon yai’ magiya anila?’

chota-haridasera nama acarya kahila

SYNONYMS

prabhu kahe—Sri Caitanya Mahaprabhu said; kon yai’-who went; magiya—begging; anila—brought; chota-haridasera—of Junior Haridasa; nama—the name; acarya kahila—Bhagavan Acarya informed.

TRANSLATION

When Sri Caitanya Mahaprabhu asked who had begged the rice and brought it back, Bhagavan Acarya mentioned the name of Junior Haridasa.

Antya2.112

TEXT 112

anna prasamsiya prabhu bhojana karila

nija-grhe asi’ govindere ajna dila

SYNONYMS

anna prasamsiya—praising the rice; prabhu—Sri Caitanya Mahaprabhu; bhojana karila—partook of the prasada; nija-grhe—to His own residence; asi’-coming back; govindere—to Govinda; ajna dila—He gave order.

TRANSLATION

Praising the quality of the rice, Sri Caitanya Mahaprabhu partook of the prasada. Then, after returning to His residence, He gave the following order to Govinda, His personal assistant.

Antya2.113

TEXT 113

’aji haite ei mora ajna paliba

chota haridase ihan asite na diba’

SYNONYMS

aji haite—from today; ei—this; mora—My; ajna—order; paliba—you should carry out; chota haridase—Chota Haridasa; ihan—here; asite—to come; na diba—do not allow.

TRANSLATION

“ From this day forward, do not allow Chota Haridasa to come here.”

Antya2.114

TEXT 114

dvara mana haila, haridasa duhkhi haila mane

ki lagiya dvara-mana keha nahi jane

SYNONYMS

dvara mana—closed door; haila—there was; haridasa—Chota Haridasa; duhkhi—very unhappy; haila mane—became within his mind; ki lagiya—for what reason; dvara-mana—the door was closed; keha nahi jane—no one could understand.

TRANSLATION

When Junior Haridasa heard that he had been ordered not to approach Sri Caitanya Mahaprabhu, he was very unhappy. No one could understand why he had been ordered not to come.

Antya2.115

TEXT 115

tina-dina haila haridasa kare upavasa

svarupadi asi, puchila mahaprabhura pasa

SYNONYMS

tina-dina haila—for three days; haridasa—junior Haridasa; kare upavasa—was fasting; svarupa-adi—Svarupa Damodara and other confidential devotees; asi—coming; puchila—inquired; mahaprabhura pasa—from Sri Caitanya Mahaprabhu.

TRANSLATION

Haridasa fasted continuously for three days. Then Svarupa Damodara Gosvami and other confidential devotees approached Sri Caitanya Mahaprabhu to inquire from Him.

Antya2.116

TEXT 116

"kon aparadha, prabhu, kaila haridasa?

ki lagiya dvara-mana, kare upavasa?"

SYNONYMS

kon aparadha—what great offense; prabhu—O Lord; kaila haridasa—has Haridasa committed; ki lagiya—for what reason; dvara-mana—the closed door; kare upavasa—he is now fasting.

TRANSLATION

“What great offense has Junior Haridasa committed? Why has he been forbidden to come to Your door? He has now been fasting for three days.”

Antya2.117

TEXT 117

prabhu kahe,--"vairagi kare prakrti sambhasana

dekhite na paron ami tahara vadana

SYNONYMS

prabhu kahe—Sri Caitanya Mahaprabhu replied; vairagi—a person in the renounced order of life; kare—does; prakrti sambhasana—intimate talking with a woman; dekhite na paron—cannot see; ami—I; tahara vadana—his face.

TRANSLATION

The Lord replied, "I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura comments that saralata, or simplicity, is the first qualification of a Vaisnava, whereas duplicity or cunning behavior is a great offense against the principles of devotional service. As one advances in Krsna consciousness, one must gradually become disgusted with material attachment and thus become more and more attached to the service of the Lord. If one is not factually detached from material activities but still proclaims himself advanced in devotional service, he is cheating. No one will be happy to see such behavior.

Antya2.118

TEXT 118

durvara indriya kare visaya-grahana

daravi prakrti hare munerapi mana

SYNONYMS

durvara—uncontrollable; indriya—the senses; kare—do; visaya-grahana—accepting sense objects; daravi prakrti—a wooden statue of a woman; hare—attracts; munerapi—even of a great sage; mana—the mind.

TRANSLATION

"So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person.

PURPORT

The senses and the sense objects are so intimately connected that the mind of even a great saintly person is attracted to a wooden doll if it is attractively shaped like a young woman. The sense objects, namely form, sound, smell, taste and touch, are always attractive for the eyes, ears, nose, tongue and skin. Since the senses and sense objects are naturally intimately related, sometimes even a person claiming control over his senses remains always subject to the control of sense objects. The senses are impossible to control unless purified and engaged in the service of the Lord. Thus even though a saintly person vows to control his senses, the senses are still sometimes perturbed by sense objects.

Antya2.119

TEXT 119

matra svasra duhitra va

na viviktasano bhavet

balavan indriya-gramo

vidvamsam api karsati

SYNONYMS

matra—with one’s mother; svasra—with one’s sister; duhitra—with one’s daughter; va—or; na—not; vivikta-asanah—sitting together; bhavet—there should be; balavan—very strong; indriya-gramah—the group of senses; vidvamsam—a person with knowledge of liberation; api—even; karsati—attract.

TRANSLATION

" ’One should not sit closely with one’s mother, sister or daughter, for the senses are so strong that they may attract even a person advanced in knowledge.’

PURPORT

Antya2.120

TEXT 120

ksudra-jiva saba markata-vairagya kariya

indriya carana bule ’prakrti’ sambhasiya"

SYNONYMS

ksudra-jiva—poor living entities; saba—all; markata vairagya—a renounced life like that of a monkey; kariya—accepting; indriya carana—satisfying the senses; bule—wander here and there; prakrti sambhasiya—talking intimately with women.

TRANSLATION

“There are many persons with little in their possession who accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and speaking intimately with women.”

PURPORT

One should strictly follow the regulative principles, namely no illicit sex, no meat-eating, no intoxication and no gambling, and in this way one should make progress in spiritual life. If an unfit person sentimentally accepts vairagya or takes sannyasa but at the same time remains attached to women, he is in a very dangerous position. His renunciation is called markata-vairagya, or renunciation like that of a monkey. The monkey lives in the forest, eats fruit and does not even cover itself with a cloth. In this way it resembles a saint, but the monkey always thinks of female monkeys and sometimes keeps dozens of them for sexual intercourse. This is called markata-vairagya. Therefore one who is unfit should not accept the renounced order of life. One who accepts the order of sannyasa but again becomes agitated by sensual disturbances and talks privately with women is called dharma-dhvaji or dharma-kalanka, which means that he brings condemnation upon the religious order. Therefore one should be extremely careful in this connection. Srila Bhaktisiddhanta Sarasvati Thakura explains the word markata to mean “restless.” A restless person cannot be steady; therefore he simply wanders about, gratifying his senses. Just to get praise from others, to get cheap adoration from his followers or people in general, such a person sometimes accepts the dress of a sannyasi or babaji in the renounced order, but he cannot give up desires for sense gratification, especially for the association of women. Such a person cannot make advancement in spiritual life. There are eight different kinds of sensual enjoyment with women, including talking about them and thinking about them. Thus for a sannyasi, a person in the renounced order, talking intimately with women is a great offense. Sri Ramananda Raya and Srila Narottama dasa Thakura actually achieved the most elevated stage of the renounced order, but those who imitate them, accepting them as ordinary human beings, fall under the influence of the material energy, for that is a great misunderstanding.

Antya2.121

TEXT 121

eta kahi’ mahaprabhu abhyantare gela

gosanira avesa dekhi’ sabe mauna haila

SYNONYMS

eta kahi’-saying this; mahaprabhu—Sri Caitanya Mahaprabhu; abhyantare gela—entered His room; gosanira—of Sri Caitanya Mahaprabhu; avesa—absorption in anger; dekhi’-seeing; sabe—all the devotees; mauna haila—became silent.

TRANSLATION

After saying this, Sri Caitanya Mahaprabhu entered His room. Seeing Him in such an angry mood, all the devotees fell silent.

Antya2.122

TEXT 122

ara dine sabe meli’ prabhura carane

haridasa lagi, kichu kaila nivedane

SYNONYMS

ara dine—the next day; sabe meli’-all the devotees, coming together; prabhura carane—unto the lotus feet of Sri Caitanya Mahaprabhu; haridasa lagi—on behalf of Junior Haridasa; kichu—some; kaila nivedane—submitted petition.

TRANSLATION

The next day, all the devotees together approached the lotus feet of Sri Caitanya Mahaprabhu to submit an appeal on behalf of Junior Haridasa.

Antya2.123

TEXT 123

"alpa aparadha, prabhu karaha prasada

ebe siksa ha-ila na karibe aparadha"

SYNONYMS

alpa aparadha—the offense is not very great; prabhu—O Lord; karaha prasada—be merciful; ebe—now; siksa ha-ila—he has gotten a sufficient lesson; na karibe—he will not do; aparadha—offense.

TRANSLATION

“Haridasa has committed a small offense,” they said. “Therefore, O Lord, please be merciful to him. Now he has received a sufficient lesson. In the future he will not commit such a offense.”

Antya2.124

TEXT 124

prabhu kahe,--"mora vasa nahe mora mana

prakrti-sambhasi vairagi na kare darsana

SYNONYMS

prabhu kahe—Sri Caitanya Mahaprabhu said; mora vasa—under My control; nahe—is not; mora—My; mana—mind; prakrti-sambhasi—one who talks with women; vairagi—a person in the renounced order; na kare darsana—does not see.

TRANSLATION

Sri Caitanya Mahaprabhu said, "My mind is not under My control. It does not like to see anyone in the renounced order who talks intimately with women.