Madhya16.206

TEXT 206

tahan haite age gela sivananda-ghara

vasudeva-grhe pache aila isvara

SYNONYMS

tahan haite—from there; age—ahead; gela—Lord Sri Caitanya Mahaprabhu proceeded; sivananda-ghara—to the house of Sivananda Sena; vasudeva-grhe—to the house of Vasudeva Datta; pache—after this; aila—came; isvara—the Lord.

TRANSLATION

From the house of Srivasa Thakura, the Lord went to the house of Sivananda Sena and then to the house of Vasudeva Datta.

Madhya16.207

TEXT 207

’vacaspati-grhe’ prabhu yemate rahila

loka-bhida bhaye yaiche ’kuliya’ aila

SYNONYMS

vacaspati-grhe—at the house of Vidya-vacaspati; prabhu—the Lord; yemate—as; rahila—stayed there for some time; loka-bhida bhaye—due to fear of crowds of people; yaiche—just as; kuliya aila—He came to Kuliya, the present city of Navadvipa.

TRANSLATION

The Lord remained some time at the house of Vidya-vacaspati, but then, because it was too crowded, He went to Kuliya.

PURPORT

The house of Vidya-vacaspati was located at Vidyanagara, which was near Koladvipa, or Kuliya. It was here that Devananda Pandita was residing. This information is found in Caitanya-bhagavata (Madhya-lila, Chapter Twenty-one). In Caitanya-candrodaya-nataka, the following statement is given about Kuliya. Tatah kumarahatte srivasa-pandita-vatyam abhyayayau: “From there the Lord went to the house of Srivasa Pandita in Kumarahatta.” Tato ’dvaita-vatim abhyetya haridasenabhivanditas tathaiva tarani-vartmana navadvipasya pare kuliya-nama-grame madhava-dasa-vatyam uttirnavan. evam sapta-dinani tatra sthitva punas tata-vartmana eva calitavan: “From the house of Srivasa Acarya, the Lord went to the house of Advaita Acarya, where He was offered obeisances by Haridasa Thakura. The Lord then took a boat to the other side of Navadvipa to a place called Kuliya, where He stayed seven days at the house of Madhava dasa. He then proceeded along the banks of the Ganges.”

In the Sri Caitanya-carita-maha-kavya, it is stated, anyedyuh sa sri-navadvipa-bhumeh pare gangam pascime kvapi dese, sriman sarva-praninam tat-tad-angair netranandam samyag agatya tene: “The Lord went to the eastern side of the Ganges at Navadvipa, and everyone was pleased to see the Lord coming.”

In the Caitanya-bhagavata (Antya-khanda, Chapter Three), it is stated, sarva-parisada-sange sri-gaurasundara acambite asi’ uttarila tanra ghara: “The Lord suddenly came to Vidyanagara with a full party and stayed there in the house of Vidya-vacaspati,” Navadvipadi sarva-dike haila dhvani: “Thus throughout Navadvipa, the Lord’s arrival was made known.” Vacaspati-ghare aila nyasi-cudamani: “Thus the chief of all the sannyasis, Sri Caitanya Mahaprabhu, arrived at the house of Vidya-vacaspati.” As further stated:

ananta arbuda loka bali’ ’hari’ ’hari’
calilena dekhibare gauranga sri-hari

patha nahi paya keho lokera gahale
vanadala bhangi’ loka dasa-dike cale

lokera gahale yata aranya achila
ksaneke sakala divya pathamaya haila

ksaneke aila saba loka kheya-ghate
kheyari karite para padila sankate

satvare asila vacaspati mahasaya
karilena aneka naukara samuccaya

naukara apeksa ara keho nahi kare
nana mate para haya ye yemate pare

hena-mate ganga para ha-i’ sarva-jana
sabhei dharena vacaspatira carana

lukana gela prabhu kuliya-nagara
kuliyaya ailena vaikuntha-isvara

sarva-loka’hari’ bali’ vacaspati-sange
sei-ksane sabhe calilena maha-range

kuliya-nagare ailena nyasi-mani
sei-ksane sarva-dike haila maha-dhvani

sabe ganga madhye nadiyaya-kuliyaya
suni’ matra sarva-loke mahanande dhaya

vacaspatira grame (vidyanagare) chila yateka gahala

tara koti koti-gune purila sakala

laksa laksa nauka va aila kotha haite
na jani kateka para haya kata-mate

laksa laksa loka bhase jahnavira jale
sabhe para hayena parama kutuhale

gangaya hana para apana-apani
kolakoli kari’ sabhe kare hari-dhvani

ksaneke kuliya-grama--nagara prantara
paripurna haila sthala, nahi avasara

ksaneke aila mahasaya vacaspati
tenho nahi payena prabhura kotha sthiti

kuliyaya prakase yateka papi chila
uttama, madhyama, nica,--sabe para haila

kuliya-gramete asi’ sri-krsna-caitanya
hena nahi, yare prabhu na karila dhanya

“When Sri Caitanya Mahaprabhu stayed at Vidya-vacaspati’s house, many hundreds and thousands of people went to see Him and chant the holy name of Hari. It was so crowded that people could not even find a place to walk; therefore they made room by clearing out the jungles near the village. Many roads were automatically excavated, and many people also came by boat to see the Lord. So many came that it was difficult for the boatmen to get them across the river. When Vidya-vacaspati suddenly arrived, he made arrangements for many boats to receive these people, but the people would not wait for the boats. Somehow or other they crossed the river and hurried toward the house of Vidya-vacaspati. Due to this great crowd, Sri Caitanya Mahaprabhu secretly went to Kuliya-nagara. After the Lord left Vidyanagara, however, all the people heard news of His leaving. They then accompanied Vacaspati to Kuliya-nagara. Since the news of the Lord’s arrival was immediately broadcast, large crowds arrived and greeted Sri Caitanya Mahaprabhu with great jubilation. Indeed, when the crowd went to see Sri Caitanya Mahaprabhu, it increased ten thousand times in number. No one could say how many people crossed the river to see Him, but many hundreds of thousands made a great tumult when crossing the River Ganges. After crossing the river, everyone began to embrace one another because they heard the good news of Sri Caitanya Mahaprabhu’s arrival. Thus all the inhabitants of Kuliya, the sinful, intermediate, and spiritually advanced, were delivered and glorified by Sri Caitanya Mahaprabhu.”

As stated in Caitanya-bhagavata (Antya-khanda, Chapter Six):

khanayoda, badagachi, ara dogachiya
gangara opara kabhu yayena ’kuliya’

As stated in Caitanya-mangala:

ganga-snana kari prabhu radha-desa diya
krame krame uttarila nagara ’kuliya’

mayera vacane punah gela navadvipa
varakona-ghata, nija vadira samipa

In the commentary of Premadasa it is said:

nadiyara majhakhane, sakala lokete
jane, ’kuliya-pahadapura’ name sthana.

Sri Narahari Cakravarti, or Ghanasyama dasa, has written in his Bhakti-ratnakara:

kuliya pahadapura dekha srinivasa
purve ’koladvipa’-parvatakhya--e pracara

In a book named Navadvipa-parikrama, also written by Ghanasyama dasa, it is stated: kuliya-pahadapura grama purve koladvipa-parvatakhyananda nama. Therefore one can conclude that the present-day city of Navadvipa and the places known as Bahirdvipa, Kolera Ganja, Kola-amada, Kolera Daha, Gadakhali, etc. were known as Kuliya, but the so-called Kuliyara Pata is not the original Kuliya.

Madhya16.208

TEXT 208

madhava-dasa-grhe tatha sacira nandana

laksa-koti loka tatha paila darasana

SYNONYMS

madhava-dasa-grhe—at the house of Madhava dasa; tatha—there; sacira nandana—the son of mother Saci; laksa-koti loka—many hundreds and thousands of people; tatha—there; paila darasana—got His audience.

TRANSLATION

When the Lord stayed at the house of Madhava dasa, many hundreds and thousands of people came to see Him.

PURPORT

Madhava dasa is identified as follows. In the family of Srikara Cattopadhyaya, Yudhisthira Cattopadhyaya took his birth. Formerly, he and his family members lived in Bilvagrama and Patuli. From there he went to Kuliya Pahadapura, formerly known as Padapura. The eldest son of Yudhisthira Cattopadhyaya is known as Madhava dasa, the second son was called Haridasa, and the youngest son was called Krsnasampatti Cattopadhyaya. The three brothers’ nicknames were Chakadi, Tinakadi and Dukadi. The grandson of Madhava dasa was named Vamsivadana, and his grandson Ramacandra and their descendants are still living at Vaghnapada, or Vainci.

Madhya16.209

TEXT 209

sata dina rahi’ tatha loka nistarila

saba aparadhi-gane prakare tarila

SYNONYMS

sata dina—seven days; rahi’-staying; tatha—there; loka—the people; nistarila—He liberated; saba—all; aparadhi-gane—the offenders; prakare—in some fashion; tarila—delivered.

TRANSLATION

The Lord stayed there for seven days and delivered all kinds of offenders and sinners.

Madhya16.210

TEXT 210

’santipuracarya’-grhe aiche aila

saci-mata mili’ tanra duhkha khandaila

SYNONYMS

santipura-acarya—of Advaita Acarya; grhe—to the house; aiche—similarly; aila—went; saci-mata—mother Saci; mili’-meeting; tanra—her; duhkha—unhappiness; khandaila—pacified.

TRANSLATION

After leaving Kuliya, Sri Caitanya Mahaprabhu visited the house of Advaita Acarya at Santipura. It was there that the Lord’s mother, Sacimata, met Him and was thus relieved of her great unhappiness.

Madhya16.211

TEXT 211

tabe ’ramakeli’-grame prabhu yaiche gela

’natasala’ haite prabhu punah phiri’ aila

SYNONYMS

tabe—thereafter; ramakeli-grame—in the village known as Ramakeli; prabhu—Lord Sri Caitanya Mahaprabhu; yaiche—similarly; gela—went; natasala—the place known as Kanai Natasala; haite—from; prabhu—Sri Caitanya Mahaprabhu; punah—again; phiri’ aila—returned.

TRANSLATION

The Lord then visited the village known as Ramakeli and the place known as Kanai Natasala. From there He returned to Santipura.

Madhya16.212

TEXT 212

santipure punah kaila dasa-dina vasa

vistari’ varniyachena vrndavana-dasa

SYNONYMS

santipure—at Santipura; punah—again; kaila—made; dasa-dina—for ten days; vasa—residence; vistari’-elaborating; varniyachena—has described; vrndavana-dasa—Vrndavana dasa Thakura.

TRANSLATION

Sri Caitanya Mahaprabhu stayed in Santipura for ten days. This has all been described very elaborately by Vrndavana dasa Thakura.

Madhya16.213

TEXT 213

ataeva ihan tara na kailun vistara

punarukti haya, grantha badaye apara

SYNONYMS

ataeva—therefore; ihan—here; tara—of that incident; na kailun—I did not give; vistara—elaboration; punarukti—repetition; haya—it is; grantha—the book; badaye—increases; apara—unlimitedly.

TRANSLATION

I will not narrate these incidents because they have already been described by Vrndavana dasa Thakura. There is no need to repeat the same information, for such repetition would unlimitedly increase the size of this book.

Madhya16.214-215

TEXTS 214-215

tara madhye milila yaiche rupa-sanatana

nrsimhananda kaila yaiche pathera sajana

sutra-madhye sei lila ami ta’ varnilun

ataeva punah taha ihan na likhilun

SYNONYMS

tara madhye—within that; milila—He met; yaiche—how; rupa-sanatana—the two brothers Rupa and Sanatana; nrsimhananda—Nrsimhananda; kaila—did; yaiche—how; pathera sajana—decoration of the road; sutra-madhye—in the synopsis; sei lila—those pastimes; ami—I; ta’-indeed; varnilun—have described; ataeva—therefore; punah—again; taha—that; ihan—here; na likhilun—I have not written.

TRANSLATION

Those narrations tell how Sri Caitanya Mahaprabhu met the brothers Rupa and Sanatana and how Nrsimhananda decorated the road. I have already described these in an earlier synopsis of this book; therefore I will not repeat the narrations here.

PURPORT

This information is given in Adi-lila (Chapter Ten, verse 35) and Madhya-lila (Chapter One, verses 155-162 and 175-226).

Madhya16.216

TEXT 216

punarapi prabhu yadi ’santipura’ aila

raghunatha-dasa asi’ prabhure milila

SYNONYMS

punarapi—again; prabhu—Sri Caitanya Mahaprabhu; yadi—when; santipura aila—came to Santipura; raghunatha-dasa—Raghunatha dasa; asi’-coming; prabhure milila—met Sri Caitanya Mahaprabhu.

TRANSLATION

When Sri Caitanya Mahaprabhu returned to Santipura, Raghunatha dasa came to meet Him.

Madhya16.217

TEXT 217

’hiranya’, ’govardhana’,--dui sahodara

saptagrame bara-laksa mudrara isvara

SYNONYMS

hiranya—Hiranya; govardhana—Govardhana; dui sahodara—two brothers; saptagrame—in the village named Saptagrama; bara-laksa—1,200,000; mudrara—of coins; isvara—the masters.

TRANSLATION

Two brothers named Hiranya and Govardhana, who were residents of Saptagrama, had an income of 1,200,000 rupees.

PURPORT

Hiranya and Govardhana were inhabitants of Saptagrama in the district of Hugali. Actually they were inhabitants not of Saptagrama, but a nearby village named Krsnapura. They took their birth in a big kayastha family, and although their family title has not been ascertained, it is known that they came from an aristocratic family. The elder brother’s name was Hiranya Majumadara, and the younger brother’s name was Govardhana Majumadara. Sri Raghunatha dasa was the son of Govardhana Majumadara. Their family priest was Balarama Acarya, who was a favorite of Haridasa Thakura’s, and the family’s spiritual master was Yadunandana Acarya, a favorite of Vasudeva Datta’s.

The village of Saptagrama is located on the eastern railway from Calcutta to Burdwan, and presently the railway station is called Trisabigha. In those days there was a large river there known as the Sarasvati, and present-day Trisabigha is a great port. In 1592, the Pathanas invaded, and due to a flooding of the Sarasvati River in the year 1632, this great port was partially destroyed. It is said that in the Seventeenth and Eighteenth Centuries, Portuguese businessmen used to come aboard their ships. In those days, Saptagrama, situated on the southern side of Bengal, was very rich and popular. The merchants, who were the principal residents, were called Saptagrama suvarna-vanik. There were very many rich people there, and Hiranya Majumadara and Govardhana Majumadara belonged to the kayastha community. They also were very rich, so much so that it is mentioned in this verse that their annual income as landlords amounted to 1,200,000 rupees. In this connection, one may refer to Adi-lila (Chapter Eleven, verse 41), which describes Uddharana Datta, who also belonged to the Saptagrami suvarna-vanik community.

Madhya16.218

TEXT 218

mahaisvarya-yukta dunhe--vadanya, brahmanya

sadacari, satkulina, dharmikagra-ganya

SYNONYMS

maha-aisvarya-yukta—very opulent in riches; dunhe—both the brothers; vadanya—very magnanimous; brahmanya—devoted to brahminical culture; sat-acari—well-behaved; sat-kulina—aristocratic; dharmika-agra-ganya—on the top of the list of religious persons.

TRANSLATION

Both Hiranya Majumadara and Govardhana Majumadara were very opulent and magnanimous. They were well-behaved and devoted to brahminical culture. They belonged to an aristocratic family, and among religionists they were predominant.

Madhya16.219

TEXT 219

nadiya-vasi, brahmanera upajivya-praya

artha, bhumi, grama diya karena sahaya

SYNONYMS

nadiya-vasi—inhabitants of Nadia; brahmanera—of all brahmanas; upajivya-praya—almost the entire source of income; artha—money; bhumi—land; grama—villages; diya—giving as charity; karena sahaya—give help.

TRANSLATION

Practically all the brahmanas residing in Nadia were dependent on the charity of Hiranya and Govardhana, who gave them money, land and villages.

PURPORT

Although Navadvipa was very opulent and populous during Sri Caitanya Mahaprabhu’s time, practically all the brahmanas depended on the charity of Hiranya and Govardhana. Because the brothers highly respected the brahmanas, they very liberally gave them money.

Madhya16.220

TEXT 220

nilambara cakravarti--aradhya dunhara

cakravarti kare dunhaya ’bhratr’-vyavahara

SYNONYMS

nilambara cakravarti—the grandfather of Sri Caitanya Mahaprabhu; aradhya dunhara—very worshipable for these two; cakravarti—Nilambara Cakravarti; kare—does; dunhaya—to the two of them; bhratr-vyavahara—treating as brothers.

TRANSLATION

Nilambara Cakravarti, the grandfather of Sri Caitanya Mahaprabhu, was much worshiped by the two brothers, but Nilambara Cakravarti used to treat them as his own brothers.

Madhya16.221

TEXT 221

misra-purandarera purve karyachena sevane

ataeva prabhu bhala jane dui-jane

SYNONYMS

misra-purandarera—to Purandara Misra, the father of Sri Caitanya Mahaprabhu; purve—previously; karyachena sevane—had rendered service; ataeva—therefore; prabhu—Sri Caitanya Mahaprabhu; bhala—very well; jane—knew; dui-jane—the two brothers.

TRANSLATION

Formerly, these two brothers rendered much service to Misra Purandara, the father of Sri Caitanya Mahaprabhu. Because of this, the Lord knew them very well.

Madhya16.222

TEXT 222

sei govardhanera putra--raghunatha dasa

balya-kala haite tenho visaye udasa

SYNONYMS

sei—that; govardhanera putra—son of Govardhana Majumadara; raghunatha dasa—Raghunatha dasa; balya-kala haite—from his very childhood; tenho—he; visaye udasa—indifferent to material happiness.

TRANSLATION

Raghunatha dasa was the son of Govardhana Majumadara. From childhood, he was uninterested in material enjoyment.

Madhya16.223

TEXT 223

sannyasa kari’ prabhu yabe santipura aila

tabe asi’ raghunatha prabhure milila

SYNONYMS

sannyasa kari’-after accepting the sannyasa order; prabhu—the Lord; yabe—when; santipura aila—went to Santipura; tabe—at that time; asi’-coming; raghunatha—Raghunatha dasa; prabhure—Sri Caitanya Mahaprabhu; milila—met.

TRANSLATION

When Sri Caitanya Mahaprabhu returned to Santipura after accepting the renounced order, Raghunatha dasa met Him.

Madhya16.224

TEXT 224

prabhura carane pade premavista hana

prabhu pada-sparsa kaila karuna kariya

SYNONYMS

prabhura—of Sri Caitanya Mahaprabhu; carane—at the lotus feet; pade—fell down; prema-avista—absorbed in ecstatic love; hana—becoming; prabhu—Sri Caitanya Mahaprabhu; pada-sparsa kaila—touched with His feet; karuna—mercy; kariya—showing.

TRANSLATION

When Raghunatha dasa went to see Sri Caitanya Mahaprabhu, he fell at the Lord’s lotus feet in ecstatic love. Showing him mercy, the Lord touched him with His feet.

Madhya16.225

TEXT 225

tanra pita sada kare acarya-sevana

ataeva acarya tanre haila parasanna

SYNONYMS

tanra pita—his father; sada—always; kare—performs; acarya-sevana—worship of Advaita Acarya; ataeva acarya—therefore Advaita Acarya; tanre—upon him; haila parasanna—became pleased.

TRANSLATION

Raghunatha dasa’s father, Govardhana, always rendered much service to Advaita Acarya. Consequently Advaita Acarya was very pleased with the family.

Madhya16.226

TEXT 226

acarya-prasade paila prabhura ucchista-pata

prabhura carana dekhe dina panca-sata

SYNONYMS

acarya-prasade—by the mercy of Advaita Acarya; paila—got; prabhura—of Lord Sri Caitanya Mahaprabhu; ucchista-pata—remnants of food; prabhura—of Sri Caitanya Mahaprabhu; carana—lotus feet; dekhe—sees; dina—days; panca-sata—five to seven.

TRANSLATION

When Raghunatha dasa was there, Advaita Acarya favored him by giving him the food remnants left by the Lord. Raghunatha dasa was thus engaged for five or seven days by rendering service to the Lord’s lotus feet.

Madhya16.227

TEXT 227

prabhu tanre vidaya diya gela nilacala

tenho ghare asi’ haila premete pagala

SYNONYMS

prabhu—Sri Caitanya Mahaprabhu; tanre—unto Raghunatha dasa; vidaya diya—bidding farewell; gela—went back; nilacala—to Jagannatha Puri; tenho—he; ghare asi’-returning home; haila—became; premete pagala—mad in ecstatic love.

TRANSLATION

After bidding farewell to Raghunatha dasa, Sri Caitanya Mahaprabhu returned to Jagannatha Puri. After returning home, Raghunatha dasa became mad with ecstatic love.

Madhya16.228

TEXT 228

bara bara palaya tenho niladri yaite

pita tanre bandhi’ rakhe ani’ patha haite

SYNONYMS

bara bara—again and again; palaya—leaves home; tenho—he; niladri yaite—to go to Jagannatha Puri; pita—his father; tanre—him; bandhi’-binding; rakhe—keeps; ani’-bringing back; patha haite—from the road.

TRANSLATION

Raghunatha dasa used to run away from home again and again to go to Jagannatha Puri, but his father kept binding him and bringing him back.

Madhya16.229

TEXT 229

panca paika tanre rakhe ratri-dine

cari sevaka, dui brahmana rahe tanra sane

SYNONYMS

panca—five; paika—watchmen; tanre—him (Raghunatha dasa); rakhe—keep; ratri-dine—day and night; cari sevaka—four personal servants; dui brahmana—two brahmanas to cook; rahe—remain; tanra sane—with him.

TRANSLATION

His father even had five watchmen guard him day and night. Four personal servants were employed to look after his comfort, and two brahmanas were employed to cook for him.

Madhya16.230

TEXT 230

ekadasa jana tanre rakhe nirantara

nilacale yaite na paya, duhkhita antara

SYNONYMS

ekadasa—eleven; jana—persons; tanre—him; rakhe—keep; nirantara—day and night; nilacale—to Jagannatha Puri; yaite—to go; na paya—was not able; duhkhita antara—very unhappy within the mind.

TRANSLATION

In this way, eleven people were incessantly keeping Raghunatha dasa under control. Thus he could not go to Jagannatha Puri, and because of this he was very unhappy.

Madhya16.231

TEXT 231

ebe yadi mahaprabhu ’santipura’ aila

suniya pitare raghunatha nivedila

SYNONYMS

ebe—now; yadi—when; mahaprabhu—Sri Caitanya Mahaprabhu; santipura—to Santipura; aila—came; suniya—hearing; pitare—unto his father; raghunatha—Raghunatha dasa; nivedila—submitted.

TRANSLATION

When Raghunatha dasa learned that Sri Caitanya Mahaprabhu had arrived at Santipura, he submitted a request to his father.

Madhya16.232

TEXT 232

"ajna deha’, yana dekhi prabhura carana

anyatha, na rahe mora sarire jivana"

SYNONYMS

ajna deha’-kindly give me permission; yana—going; dekhi—I may see; prabhura carana—the lotus feet of the Lord; anyatha—otherwise; na rahe—will not remain; mora—my; sarire—within the body; jivana—life.

TRANSLATION

Raghunatha dasa asked his father, “Please give me permission to go see the lotus feet of the Lord. If you do not, my life will not remain within this body.”

Madhya16.233

TEXT 233

suni’ tanra pita bahu loka-dravya diya

pathaila bali’ ’sighra asiha phiriya’

SYNONYMS

suni’-hearing; tanra—his; pita—father; bahu—many; loka-dravya—servants and materials; diya—giving; pathaila—sent; bali’-saying; sighra—very soon; asiha—come; phiriya—returning.

TRANSLATION

Hearing this request, Raghunatha dasa’s father agreed. Giving him many servants and materials, the father sent him to see Sri Caitanya Mahaprabhu, requesting him to return soon.

Madhya16.234

TEXT 234

sata dina santipure prabhu-sange rahe

ratri-divase ei manah-katha kahe

SYNONYMS

sata dina—for seven days; santipure—at Santipura; prabhu-sange—in the association of Sri Caitanya Mahaprabhu; rahe—stayed; ratri-divase—both day and night; ei—these; manah-katha—words in his mind; kahe—says.

TRANSLATION

For seven days Raghunatha dasa associated with Sri Caitanya Mahaprabhu in Santipura. During those days and nights, he had the following thoughts.

Madhya16.235

TEXT 235

’raksakera hate muni kemane chutiba!

kemane prabhura sange nilacale yaba?’

SYNONYMS

raksakera hate—from the clutches of the watchmen; muni—I; kemane—how; chutiba—shall get release; kemane—how; prabhura sange—with Sri Caitanya Mahaprabhu; nilacale—to Jagannatha Puri; yaba—I shall go.

TRANSLATION

Raghunatha dasa thought, “How shall I be able to get free from the hands of the watchmen? How shall I be able to go with Sri Caitanya Mahaprabhu to Nilacala?”

Madhya16.236

TEXT 236

sarvajna gauranga-prabhu jani’ tanra mana

siksa-rupe kahe tanre asvasa-vacana

SYNONYMS

sarva-jna—omniscient; gauranga-prabhu—Sri Caitanya Mahaprabhu; jani’-knowing; tanra—his; mana—mind; siksa-rupe—as an instruction; kahe—says; tanre—unto Raghunatha dasa; asvasa-vacana—words of assurance.

TRANSLATION

Since Sri Caitanya Mahaprabhu was omniscient, He could understand Raghunatha dasa’s mind. The Lord therefore instructed him with the following reassuring words.

Madhya16.237

TEXT 237

"sthira hana ghare yao, na hao vatula

krame krame paya loka bhava-sindhu-kula

SYNONYMS

sthira hana—being patient; ghare yao—go back home; na—do not; hao—become; vatula—crazy; krame krame—gradually; paya—gets; loka—a person; bhava-sindhu-kula—the far shore of the ocean of material existence.

TRANSLATION

"Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence.

PURPORT

As stated in Srimad-Bhagavatam (10.14.58):

samasrita ye pada-pallava-plavam
mahat-padam punya-yaso-murareh
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na tesam

This material world is just like a big ocean. It begins with Brahmaloka and extends to Patalaloka, and there are many planets, or islands, in this ocean. Not knowing about devotional service, the living entity wanders about this ocean, just as a man tries to swim to reach the shore. Our struggle for existence is similar to this. Everyone is trying to get out of the ocean of material existence. One cannot immediately reach the coast, but if one endeavors, he can cross the ocean by Sri Caitanya Mahaprabhu’s mercy. One may be very eager to cross this ocean, but he cannot attain success by acting like a madman. He must swim over the ocean very patiently and intelligently under the instructions of Sri Caitanya Mahaprabhu or His representative. Then, one day, he will reach the shore and return home, back to Godhead.

Madhya16.238

TEXT 238

markata-vairagya na kara loka dekhana

yatha-yogya visaya bhunja’ anasakta hana

SYNONYMS

markata-vairagya—monkey renunciation; na kara—do not do; loka—to the people; dekhana—showing off; yatha-yogya—as it is befitting; visaya—material things; bhunja’-enjoy; anasakta—without attachment; hana—being.

TRANSLATION

“You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it.”

PURPORT

The word markata-vairagya, indicating false renunciation, is very important in this verse. Srila Bhaktisiddhanta Sarasvati Thakura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest. In this way they consider themselves renunciants, but actually they are very busy enjoying sense gratification with dozens of female monkeys. Such renunciation is called markata-vairagye-the renunciation of a monkey. One cannot be really renounced until one actually becomes disgusted with material activity and sees it as a stumbling block to spiritual advancement. Renunciation should not be phalgu, temporary, but should exist throughout one’s life. Temporary renunciation, or monkey renunciation, is like the renunciation one feels at a cremation ground. When a man takes a dead body to the crematorium, he sometimes thinks, “This is the final end of the body. Why am I working so hard day and night?” Such sentiments naturally arise in the mind of any man who goes to a crematorial ghata. However, as soon as he returns from the cremation grounds, he again engages in material activity for sense enjoyment. This is called smasana-vairagya, or markata-vairagya.

In order to render service to the Lord, one may accept necessary things. If one lives in this way, he may actually become renounced. In the Bhakti-rasamrta-sindhu (1.2.108), it is said:

yavata syat sva-nirvahah
svikuryat tavad arthavit
adhikye nyunatayam ca
cyavate paramarthatah

“The bare necessities of life must be accepted, but one should not superfluously increase his necessities. Nor should they be unnecessarily decreased. One should simply accept what is necessary to help one advance spiritually.”

In his Durgama-sangamani, Sri Jiva Gosvami comments that the word sva-nirvahah actually means sva-sva-bhakti-nirvahah. The experienced devotee will accept only those material things that will help him render service to the Lord. In the Bhakti-rasamrta-sindhu (1.2.256), markata-vairagya, or phalgu-vairagya, is explained as follows:

prapancikataya buddhya
hari-sambandhi-vastunah
mumuksubhih parityago
vairagyam phalgu kathyate

“Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing.” Yukta-vairagya, or befitting renunciation, is thus explained:

anasaktasya visayan
yatharham upayunjatah
nirbandhah krsna-sambandhe
yuktam vairagyam ucyate

“Things should be accepted for the Lord’s service and not for one’s personal sense gratification. If one accepts something without attachment and accepts it because it is related to Krsna, one’s renunciation is called yukta-vairagya.” Since Krsna is the Absolute Truth, whatever is accepted for His service is also the Absolute Truth.

The word markata-vairagya is used by Sri Caitanya Mahaprabhu to indicate so-called Vaisnavas who dress themselves in loincloths trying to imitate Srila Rupa Gosvami. Such people carry a beadbag and chant, but at heart they are always thinking about getting women and money. Unknown to others, these markata-vairagis maintain women but externally present themselves as renunciants. Sri Caitanya Mahaprabhu was very much opposed to these markata-vairagis, or pseudo-Vaisnavas.