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

Chapter 18

Madhya18.109

TEXT 109

prabhu kahe,--’kahan paila ’krsna darasana?’

loka kahe,--’sannyasi tumi jangama-narayana

SYNONYMS

prabhu kahe—Sri Caitanya Mahaprabhu further inquired; kahan paila—where have you gotten; krsna darasana—sight of Krsna; loka kahe—the respectable persons replied; sannyasi tumi—You are a sannyasi; jangama-narayana—moving Narayana.

TRANSLATION

Sri Caitanya Mahaprabhu then asked them,“Where have you seen Krsna directly?” The people replied,“You are a sannyasi, a renunciant; therefore You are a moving Narayana [jangama-narayana].”

PURPORT

This is the viewpoint of Mayavada philosophy. Mayavada philosophy supports the impersonalist view that Narayana, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form-as Visnu, Lord Siva, Vivasvan, Ganesa or Devi Durga. According to the Mayavada philosophy, when one becomes a sannyasi he is to be considered a moving Narayana. Mayavada philosophy holds that the real Narayana does not move because, being impersonal, He has no legs. Thus according to Mayavada philosophy, whoever becomes a sannyasi declares himself Narayana. Foolish people accept such ordinary human beings as the Supreme Personality of Godhead. This is called vivarta-vada.

In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments that jangama-narayana means that the impersonal Brahman takes a shape and moves here and there in the form of a Mayavadi sannyasi. The Mayavada philosophy confirms this. Danda-grahana-matrena naro narayano bhavet: “Simply by accepting the danda of the order of sannyasa, one is immediately transformed into Narayana.” Therefore Mayavadi sannyasis address themselves by saying, om namo narayanaya. In this way one Narayana worships another Narayana.

Actually an ordinary human being cannot become Narayana. Even the chief Mayavadi sannyasi, Sri Sankaracarya, says, narayanah paro ’vyaktat: “Narayana is not a creation of this material world. Narayana is above the material creation.” Due to their poor fund of knowledge, Mayavadi sannyasis think that Narayana, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Narayana again. They never consider why Narayana, the Supreme Personality of Godhead, accepts an inferior position as a human being and then again becomes Narayana when He is perfect. Why should Narayana be imperfect? Why should He appear as a human being? Sri Caitanya Mahaprabhu very nicely explained these points while at Vrndavana.

Madhya18.110

TEXT 110

vrndavane ha-ila tumi krsna-avatara

toma dekhi’ sarva-loka ha-ila nistara

SYNONYMS

vrndavane—at Vrndavana; ha-ila—became; tumi—You; krsna-avatara—incarnation of Krsna; toma dekhi’-by seeing You; sarva-loka—all people; ha-ila nistara—become liberated.

TRANSLATION

The people then said, “You have appeared in Vrndavana as an incarnation of Krsna. Just by seeing You, everyone is now liberated.”

Madhya18.111

TEXT 111

prabhu kahe,--’visnu’ ’visnu’ iha na kahiba!

jivadhame ’krsna’-jnana kabhu na kariba!

SYNONYMS

prabhu kahe—Sri Caitanya Mahaprabhu replied; visnu visnu—O Visnu, Visnu; iha—this; na kahiba—do not speak; jiva-adhame—fallen conditioned souls; krsna-jnana—accepting as Lord Krsna; kabhu—ever; na kariba—do not do.

TRANSLATION

Sri Caitanya Mahaprabhu immediately exclaimed,"Visnu! Visnu! Do not call Me the Supreme Personality of Godhead. A jiva cannot become Krsna at any time. Do not even say such a thing!

PURPORT

Sri Caitanya Mahaprabhu immediately stated that a living being, however exalted he may be, should never be compared to the Supreme Personality of Godhead. All of Sri Caitanya Mahaprabhu’s preaching protests the monistic philosophy of the Mayavada school. The central point of Krsna consciousness is that the jiva, the living entity, can never be accepted as Krsna or Visnu. This viewpoint is elaborated in the following verses.

Madhya18.112

TEXT 112

sannyasi--cit-kana jiva, kirana-kana-sama

sad-aisvarya-purna krsna haya suryopama

SYNONYMS

sannyasi—a person in the renounced order of life; cit-kana jiva—a small fragmental living being; kirana—of sunshine; kana—small particle; sama—like; sat-aisvarya-purna—full in six opulences; krsna—Lord Krsna; haya—is; surya-upama—compared to the sun.

TRANSLATION

"A sannyasi in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Krsna is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole.

Madhya18.113

TEXT 113

jiva, isvara-tattva--kabhu nahe ’sama’

jvalad-agni-rasi yaiche sphulingera ’kana’

SYNONYMS

jiva—a living being; isvara-tattva—and the Supreme Personality of Godhead; kabhu—at any time; nahe—not; sama—equal; jvalat-agni-rasi—large flame; yaiche—as; sphulingera—of a spark; kana—fragmental portion.

TRANSLATION

"A living entity and the Absolute Personality of Godhead are never to be considered equal, just as a fragmental spark can never be considered the original flame.

PURPORT

Mayavadi sannyasis consider themselves Brahman, and they superficially speak of themselves as Narayana. The monistic disciples of the Mayavada school (known as smarta-brahmanas) are generally householder brahmanas who accept the Mayavadi sannyasis as Narayana incarnate; therefore they offer their obeisances to them. Sri Caitanya Mahaprabhu immediately protested this unauthorized system, specifically mentioning that a sannyasi (cit-kana jiva) is nothing but a fragmental portion of the Supreme. In other words, he is nothing more than an ordinary living being. He is never Narayana, just as a molecular portion of sunshine is never the sun itself. The living entity is nothing but a fragmental part of the Absolute Truth; therefore at no stage of perfection can a living entity become the Supreme Personality of Godhead. This Mayavada viewpoint is always condemned by the Vaisnava school. Sri Caitanya Mahaprabhu Himself protested this philosophy. When the Mayavadis accept sannyasa and consider themselves Narayana, they become so puffed up that they do not even enter the temple of Narayana to offer respects, for they falsely think themselves Narayana Himself. Although Mayavadi sannyasis may offer respects to other sannyasis and address them as Narayana, they do not go to a Narayana temple and offer respects. These Mayavadi sannyasis are always condemned and are described as demons. The Vedas clearly state that living entities are subordinate parts and parcels of the supreme. Eko bahunam yo vidadhati kaman: the Supreme Being, Krsna, maintains all living entities.

Madhya18.114

TEXT 114

hladinya samvid-aslistah

sac-cid-ananda isvarah

svavidya-samvrto jivah

sanklesa-nikarakarah

SYNONYMS

hladinya—by the hladini potency; samvit—by the samvit potency; aslistah—surrounded; sat-cit-anandah—always transcendentally blissful; isvarah—the supreme controller; sva—own; avidya—by ignorance; samvrtah—surrounded; jivah—the living entity; sanklesa—of the threefold miseries; nikara—of the multitude; akarah—the mine.

TRANSLATION

" ’The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hladini and samvit. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure-house of all kinds of tribulations.’

PURPORT

This quotation of Visnusvami is cited in Sridhara Svami’s Bhavartha-dipika commentary on Srimad-Bhagavatam (1.7.6).

Madhya18.115

TEXT 115

yei mudha kahe,--jiva isvara haya ’sama’

seita ’pasandi’ haya, dande tare yama

SYNONYMS

yei mudha—any foolish person who; kahe—says; jiva—the living entity; isvara—the supreme controller; haya—are; sama—equal; seita—he; pasandi haya—is a first-class atheist; dande—punishes; tare—him; yama—the superintendent of death, Yamaraja.

TRANSLATION

"A foolish person who says that the Supreme Personality of Godhead is the same as the living entity is an atheist, and he becomes subject to punishment by the superintendent of death, Yamaraja.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura says that the word pasandi refers to one who considers the living entity under the control of the illusory energy to be equal with the Supreme Personality of Godhead, who is transcendental to all material qualities. Another kind of pasandi is one who does not believe in the spirit soul, the superior potency of the Lord, and therefore does not distinguish between spirit and matter. While describing one of the offenses against chanting the holy names, an offense called sruti-sastra-nindana (blaspheming the Vedic literature), Jiva Gosvami states in his Bhakti-sandarbha: yatha pasanda-margena dattatreyarsabha-devopasakanam pasandinam. Worshipers of impersonalists like Dattatreya are also pasandis. Concerning the offense of aham-mama-buddhi, or dehatma-buddhi (considering the body to be the self), Jiva Gosvami states: deva-dravinadi-nimittaka-’pasanda’-sabdena ca dasaparadha eva laksyante, pasandamayatvat tesam. “Those who are overly absorbed in the conception of the body and the bodily necessities are also called pasandis.” Elsewhere in Bhakti-sandarbha it is stated:

uddisya devata eva
juhoti ca dadati ca
sa pasanditi vijneyah
svatantro vapi karmasu

“A pasandi is one who considers the demigods and the Supreme Personality of Godhead to be one; therefore a pasandi worships any kind of demigod as the Supreme Personality of Godhead.” One who disobeys the orders of the spiritual master is also considered a pasandi. The word pasandi has been described in many places in Srimad-Bhagavatam, including 4.2.28, 30, 32; 5.6.9 and 12.2.13, 43.

On the whole, a pasandi is a nondevotee who does not accept the Vedic conclusions. In the Hari-bhakti-vilasa (1.117) there is a verse quoted from Padma Purana describing the pasandi. Sri Caitanya Mahaprabhu quotes this verse as the following text.

Madhya18.116

TEXT 116

yas tu narayanam devam

brahma-rudradi-daivataih

samatvenaiva vikseta

sa pasandi bhaved dhruvam

SYNONYMS

yah—any person who; tu—however; narayanam—the Supreme Personality of Godhead, the master of such demigods as Brahma and Siva; devam—the Lord; brahma—Lord Brahma; rudra—Lord Siva; adi—and others; daivataih—with such demigods; samatvena—on an equal level; eva—certainly; vikseta—observes; sah—such a person; pasandi—pasandi; bhavet—must be; dhruvam—certainly.

TRANSLATION

“ ’A person who considers demigods like Brahma and Siva to be on an equal level with Narayana is to be considered an offender and a pasandi.’ ”

Madhya18.117

TEXT 117

loka kahe,--tomate kabhu nahe jiva’-mati

krsnera sadrsa tomara akrti-prakrti

SYNONYMS

loka kahe—the people said; tomate—unto You; kabhu—at any time; nahe—there is not; jiva-mati—considering an ordinary living being; krsnera sadrsa—like Lord Krsna; tomara—Your; akrti—bodily features; prakrti—characteristics.

TRANSLATION

After Sri Caitanya Mahaprabhu explained the difference between an ordinary living being and the Supreme Personality of Godhead, the people said, "No one considers You an ordinary human being. You are like Krsna in every respect, in both bodily features and characteristics.

Madhya18.118

TEXT 118

’akrtye’ tomare dekhi ’vrajendra-nandana’

deha-kanti pitambara kaila acchadana

SYNONYMS

akrtye—by bodily features; tomare—You; dekhi—we see; vrajendra-nandana—directly the son of Maharaja Nanda; deha-kanti—the luster of the body; pita-ambara—golden covering; kaila acchadana—covered.

TRANSLATION

"By Your bodily features we can see that You are none other than the son of Nanda Maharaja, although the golden luster of Your body has covered Your original complexion.

Madhya18.119

TEXT 119

mrga-mada vastre bandhe, tabu na lukaya

’isvara-svabhava’ tomara taka nahi yaya

SYNONYMS

mrga-mada—deer musk; vastre—in cloth; bandhe—wraps; tabu—still; na—not; lukaya—is concealed; isvara-svabhava—characteristics as the Supreme Personality of Godhead; tomara—of You; taka nahi yaya—are not concealed.

TRANSLATION

"As the aroma of deer musk cannot be concealed by wrapping it in a cloth, Your characteristics as the Supreme Personality of Godhead cannot be concealed by any means.

Madhya18.120

TEXT 120

alaukika ’prakrti’ tomara--buddhi-agocara

toma dekhi’ krsna-preme jagat pagala

SYNONYMS

alaukika—uncommon; prakrti—characteristics; tomara—Your; buddhi-agocara—beyond our imagination; toma dekhi’-by seeing You; krsna-preme—in ecstatic love for Krsna; jagat—the whole world; pagala—mad.

TRANSLATION

"Indeed, Your characteristics are uncommon and beyond the imagination of an ordinary living being. Simply by seeing You, the entire universe becomes mad with ecstatic love for Krsna.

Madhya18.121-122

TEXTS 121-122

stri-bala-vrddha, ara ’candala, ’yavana’

yei tomara eka-bara paya darasana

krsna-nama laya, nace hana unmatta

acarya ha-ila sei, tarila jagata

SYNONYMS

stri—women; bala—children; vrddha—old men; ara—and; candala—the lowest of men; yavana—persons who eat meat; yei—anyone who; tomara—Your; eka-bara—once; paya darasana—gets the sight; krsna-nama—the holy name of Krsna; laya—chants; nace—dances; hana unmatta—like a madman; acarya ha-ila—becomes a spiritual master; sei—that man; tarila jagata—delivers the whole world.

TRANSLATION

"If even women, children, old men, meat-eaters or members of the lowest caste can see You even once, they immediately chant the holy name of Krsna, dance like madmen and become spiritual masters capable of delivering the whole world.

Madhya18.123

TEXT 123

darsanera karya achuka, ye tomara ’nama’ sune

sei krsna-preme matta, tare tribhuvane

SYNONYMS

darsanera karya achuka—aside from seeing You; ye—anyone who; tomara—Your; nama—holy name; sune—hears; sei—that man; krsna-preme—in ecstatic love of Krsna; matta—maddened; tare—delivers; tri-bhuvane—the three worlds.

TRANSLATION

"Apart from seeing You, whoever listens to Your holy name is made mad with ecstatic love for Krsna and is able to deliver the three worlds.

Madhya18.124

TEXT 124

tomara nama suni’ haya svapaca ’pavana’

alaukika sakti tomara na yaya kathana

SYNONYMS

tomara—Your; nama—holy name; suni’-hearing; haya—become; svapaca—dog-eaters, the lowest of men; pavana—saintly persons; alaukika—uncommon; sakti—potency; tomara—Your; na—not; yaya kathana—can be described.

TRANSLATION

"Simply by hearing Your holy name, dog-eaters become holy saints. Your uncommon potencies cannot be described in words.

Madhya18.125

TEXT 125

yan-namadheya-sravananukirtanad

yat-prahvanad yat-smaranad api kvacit

svado ’pi sadyah savanaya kalpate

kutah punas te bhagavan nu darsanat

SYNONYMS

yat—of whom; namadheya—of the name; sravana—from hearing; anukirtanat—and thereafter from chanting; yat—to whom; prahvanat—from offering respects; yat—of whom; smaranat—from simply remembering; api—also; kvacit—sometimes; sva-adah—a dog-eater; api—even; sadyah—immediately; savanaya—for performing Vedic sacrifices; kalpate—becomes eligible; kutah—what to speak; punah—again; te—of You; bhagavan—O Supreme Personality of Godhead; nu—certainly; darsanat—from seeing.

TRANSLATION

" ’To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters becomes immediately eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead, or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.’

PURPORT

This is a quotation from Srimad-Bhagavatam (3.33.6). According to this verse, it doesn’t matter what position a person holds. One may be the lowest of the low-a candala, or dog-eater-but if he takes to chanting and hearing the holy name of the Lord, he is immediately eligible to perform Vedic sacrifices. This is especially true in this Age of Kali.

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

(Brhan-naradiya Purana 38.126)

A person born in a brahmana family cannot perform Vedic sacrifices until he is properly purified and has attained his sacred thread. However, according to this verse, it is understood that even a lowborn person can immediately perform sacrifices if he sincerely chants and hears the holy name of the Lord. Sometimes envious people ask how Europeans and Americans in this Krsna consciousness movement can become brahmanas and perform sacrifices. They do not know that the Europeans and Americans have already been purified by chanting the holy name of the Lord-Hare Krsna, Hare Krsna, Krsna Krsna, Hare HareHare Rama, Hare Rama, Rama Rama, Hare Hare. This is the proof. Svado ’pi sadyah savanaya kalpate. One may be born in a family of dog-eaters, but he can perform sacrifices simply by chanting the maha-mantra.

Those who find fault in the Western Vaisnavas should consider this statement from Srimad-Bhagavatam and the commentary on this verse by Srila Jiva Gosvami. In this regard, Srila Jiva Gosvami has stated that to become a brahmana, one has to wait for purification and undergo the sacred thread ceremony, but a chanter of the holy name does not have to wait for the sacred thread ceremony. We do not allow devotees to perform sacrifices until they are properly initiated in the sacred thread ceremony. Yet according to this verse, an offenseless chanter of the holy name is already fit to perform a fire ceremony, even though he is not doubly initiated by the sacred thread ceremony. This is the verdict given by Lord Kapiladeva in His instructions to His mother, Devahuti. It was Lord Kapiladeva who instructed Devahuti in pure Sankhya philosophy.

Madhya18.126

TEXT 126

eita’ mahima--tomara ’tatastha’-laksana

’svarupa’-laksane tumi--’vrajendra-nandana’

SYNONYMS

eita’—all these; mahima—glories; tomara—Your; tatastha-laksana—marginal characteristics; sva-rupa—original; laksane—by characteristics; tumi—You; vrajendra-nandana—the son of Maharaja Nanda.

TRANSLATION

“These glories of Yours are only marginal. Originally You are the son of Maharaja Nanda.”

PURPORT

The original characteristics of a substance are called svarupa, and the subsequent corollaries are called tatastha-laksana, or marginal characteristics. The glories of the Lord’s marginal characteristics prove Him to be the original Supreme Personality of Godhead, the son of Maharaja Nanda. As soon as one understands this, one accepts Sri Caitanya Mahaprabhu as the Supreme Personality of Godhead, Lord Sri Krsna.

Madhya18.127

TEXT 127

sei saba loke prabhu prasada karila

krsna-preme matta loka nija-ghare gela

SYNONYMS

sei saba loke—unto all those persons; prabhu—Sri Caitanya Mahaprabhu; prasada karila—bestowed His causeless mercy; krsna-preme—in ecstatic love of Krsna; matta—maddened; loka—persons; nija-ghare gela—returned to their own homes.

TRANSLATION

Sri Caitanya Mahaprabhu then bestowed His causeless mercy upon all the people there, and everyone became ecstatic with love of God. Finally they all returned to their homes.

Madhya18.128

TEXT 128

ei-mata kata-dina ’akrure’ rahila

krsna-nama-prema diya loka nistarila

SYNONYMS

ei-mata—in this way; kata-dina—for some days; akrure rahila—stayed at Akrura-tirtha; krsna-nama—the holy name of Krsna; prema—ecstatic love; diya—distributing; loka—everyone; nistarila—delivered.

TRANSLATION

Sri Caitanya Mahaprabhu remained for some days in Akrura-tirtha. He delivered everyone there simply by distributing the holy name of Krsna and ecstatic love for the Lord.

Madhya18.129

TEXT 129

madhava-purira sisya seita brahmana

mathurara ghare-ghare kara’na nimantrana

SYNONYMS

madhava-purira—of Madhavendra Puri; sisya—disciple; seita—that; brahmanabrahmana; mathurara—of Mathura City; ghare-ghare—home to home; kara’na—causes to make; nimantrana—invitation.

TRANSLATION

The brahmana disciple of Madhavendra Puri went from house to house in Mathura and inspired other brahmanas to invite Caitanya Mahaprabhu to their homes.

Madhya18.130

TEXT 130

mathurara yata loka brahmana sajjana

bhattacarya-sthane asi’ kare nimantrana

SYNONYMS

mathurara—of Mathura; yata—all; loka—people; brahmana sat-jana—gentlemen and brahmanas; bhattacarya-sthane—unto Balabhadra Bhattacarya; asi’-coming; kare nimantrana—offer invitations.

TRANSLATION

Thus all the respectable people of Mathura, headed by the brahmanas, came to Balabhadra Bhattacarya and extended invitations to the Lord.

Madhya18.131

TEXT 131

eka-dina ’dasa’ ’bisa’ aise nimantrana

bhattacarya ekera matra karena grahana

SYNONYMS

eka-dina—in one day; dasa bisa—ten to twenty; aise—come; nimantrana—the invitations; bhattacarya—Balabhadra Bhattacarya; ekera—of one of them; matra—only; karena grahana—accepts.

TRANSLATION

In one day, ten to twenty invitations were received, but Balabhadra Bhattacarya would accept only one of them.

Madhya18.132

TEXT 132

avasara na paya loka nimantrana dite

sei vipre sadhe loka nimantrana nite

SYNONYMS

avasara na paya—do not get the opportunity; loka—people; nimantrana dite—to offer invitations; sei vipre—unto that brahmana; sadhe—request; loka—people; nimantrana nite—to accept the invitation.

TRANSLATION

Since everyone did not get an opportunity to offer invitations to Sri Caitanya Mahaprabhu personally, they requested the Sanodiya brahmana to ask the Lord to accept their invitations.

Madhya18.133

TEXT 133

kanyakubja-daksinatyera vaidika brahmana

dainya kari, kare mahaprabhura nimantrana

SYNONYMS

kanyakubja—brahmanas from Kanyakubja; daksinatyera—certain brahmanas from South India; vaidika—followers of the Vedic religion; brahmanabrahmanas; dainya kari—with great humility; kare—do; mahaprabhura—of Sri Caitanya Mahaprabhu; nimantrana—invitation.

TRANSLATION

The brahmanas from different places, such as Kanyakubja and South India, who were all strict followers of the Vedic religion, offered invitations to Sri Caitanya Mahaprabhu with great humility.

Madhya18.134

TEXT 134

pratah-kale akrure asi’ randhana kariya

prabhure bhiksa dena salagrame samarpiya

SYNONYMS

pratah-kale—in the morning; akrure—to Akrura-tirtha; asi’-coming; randhana kariya—cooking; prabhure—unto Sri Caitanya Mahaprabhu; bhiksa dena—offer lunch; salagrame samarpiya—after offering to the salagrama-sila.

TRANSLATION

In the morning they would come to Akrura-tirtha and cook food. After offering it to the salagrama-sila, they offered it to Sri Caitanya Mahaprabhu.

PURPORT

There are brahmanas known as panca-gauda-brahmanas who come from five places in northern India, and there are brahmanas known as panca-daksinatya-brahmanas who come from five places in southern India. In northern India the places are Kanyakubja, Sarasvata, Gauda, Maithila and Utkala. In southern India the places are Andhra, Karnata, Gurjara, Dravida and Maharastra. The brahmanas from these places are considered to be very strict followers of the Vedic principles, and they are accepted as pure brahmanas. They strictly observe Vedic principles and are not polluted by tantric misdeeds. All of these brahmanas respectfully invited Caitanya Mahaprabhu for lunch.

Madhya18.135

TEXT 135

eka-dina sei akrura-ghatera upare

vasi’ mahaprabhu kichu karena vicare

SYNONYMS

eka-dina—once upon a time; sei—that; akrura-ghatera—of the Akrura bathing ghat; upare—on the bank; vasi’-sitting; mahaprabhu—Sri Caitanya Mahaprabhu; kichu—some; karena—does; vicare—consideration.

TRANSLATION

One day Sri Caitanya Mahaprabhu sat at the bathing ghat of Akrura-tirtha and thought the following thoughts.

Akrura-tirtha is located on the road between Vrndavana and Mathura. When Krsna and Balarama were being taken to Mathura by Akrura, the Lord rested at this place and took His bath in the Yamuna. When Krsna and Balarama took Their baths, Akrura saw the entire world of Vaikuntha within the water. The inhabitants of Vrndavana also saw the Vaikuntha planets within the water.

Madhya18.136

TEXT 136

ei ghate akrura vaikuntha dekhila

vrajavasi loka ’goloka’ darsana kaila

SYNONYMS

ei ghate—in this bathing place; akrura—Akrura; vaikuntha dekhila—saw the spiritual world; vrajavasi loka—the inhabitants of Vrndavana; goloka darsana kaila—saw Goloka.

TRANSLATION

Sri Caitanya Mahaprabhu thought, “At this bathing place, Akrura saw Vaikuntha, the spiritual world, and all the inhabitants of Vraja saw Goloka Vrndavana.”

Madhya18.137

TEXT 137

eta bali’ jhanpa dila jalera upare

dubiya rahila prabhu jalera bhitare

SYNONYMS

eta bali’—saying this; jhanpa dila—jumped; jalera upare—above the water; dubiya—sinking; rahila—remained; prabhu—Sri Caitanya Mahaprabhu; jalera bhitare—within the water.

TRANSLATION

While considering how Akrura remained within the water, Sri Caitanya Mahaprabhu immediately jumped in and stayed under water for some time.

Madhya18.138

TEXT 138

dekhi’ krsnadasa kandi’ phukara karila

bhattacarya sighra asi’ prabhure uthaila

SYNONYMS

dekhi’—seeing; krsnadasa—Krsnadasa; kandi’-crying; phu-kara karila—called loudly; bhattacarya—Balabhadra Bhattacarya; sighra—hastily; asi’-coming; prabhure uthaila—raised Sri Caitanya Mahaprabhu.

TRANSLATION

When Krsnadasa saw that Caitanya Mahaprabhu was drowning, he cried and shouted very loudly. Balabhadra Bhattacarya immediately came and pulled the Lord out.

Madhya18.139

TEXT 139

tabe bhattacarya sei brahmane lana

yukti karila kichu nibhrte vasiya

SYNONYMS

tabe—thereafter; bhattacarya—Bhattacarya; sei brahmane—the Sanodiya brahmana; lana—taking; yukti karila—consulted; kichu—something; nibhrte vasiya—sitting in a solitary place.

TRANSLATION

After this, Balabhadra Bhattacarya took the Sanodiya brahmana to a secluded place and consulted with him.

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