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

Chapter 19

Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami

A summary of this chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. Meeting Sri Caitanya Mahaprabhu in a village called Ramakeli, two brothers, Rupa and Sanatana, began to devise means to get out of their government service. Both brothers appointed some brahmanas to perform purascarana ceremonies and chant the holy name of Krsna. Srila Rupa Gosvami deposited ten thousand gold coins with a grocer, and the balance he brought in two boats to a place called Bakla Candradvipa. There he divided this money among the brahmanas, Vaisnavas and his relatives, and a portion he kept for emergency measures and personal needs. He was informed that Sri Caitanya Mahaprabhu was going to Vrndavana from Jagannatha Puri through the forest of Madhya Pradesh; therefore he sent two people to Jagannatha Puri to find out when the Lord would leave for Vrndavana. In this way Rupa Gosvami retired, but Sanatana Gosvami told the Nawab that he was sick and could not attend to his work. Giving this excuse, he sat home and studied Srimad-Bhagavatam with learned brahmana scholars. The Nawab Hussain Shah first sent his personal physician to see what the real facts were; then he personally came to see why Sanatana was not attending to official business. Knowing that he wanted to resign his post, the Nawab had him arrested and imprisoned. The Nawab then went off to attack Orissa.

When Sri Caitanya Mahaprabhu started for Vrndavana through the forest of Madhya Pradesh (Jharikhanda), Rupa Gosvami left home and sent news to Sanatana that he was leaving home with his younger brother (Anupama Mallika) to meet Sri Caitanya Mahaprabhu. Srila Rupa Gosvami finally reached Prayaga and met with Sri Caitanya Mahaprabhu for ten successive days. During this time, Vallabha Bhatta extended an invitation to the Lord with great respect. Sri Caitanya Mahaprabhu introduced Srila Rupa Gosvami to Vallabha Bhatta. After this, a brahmana scholar named Raghupati Upadhyaya arrived and discussed Krsna consciousness with the Lord. Kaviraja Gosvami then extensively describes the living condition of Sri Rupa and Sanatana at Vrndavana. During the ten days at Prayaga, Srila Rupa Gosvami was instructed by the Lord, who gave him the basic principles of the Bhakti-rasamrta-sindhu. The Lord then sent Srila Rupa Gosvami to Vrndavana. The Lord Himself returned to Varanasi and stayed at the home of Candrasekhara.

Madhya19.1

TEXT 1

vrndavaniyam rasa-keli-vartam

kalena luptam nija-saktim utkah

sancarya rupe vyatanot punah sa

prabhur vidhau prag iva loka-srstim

SYNONYMS

vrndavaniyam—related to Vrndavana; rasa-keli-vartam—talks about the pastimes of Sri Krsna; kalena—with the course of time; luptam—lost; nija-saktim—His personal potency; utkah—being eager; sancarya—infusing; rupe—to Rupa Gosvami; vyatanot—manifested; punah—again; sah—He; prabhuh—Sri Caitanya Mahaprabhu; vidhau—unto Lord Brahma; prak iva—as formerly; loka-srstim—the creation of this cosmic manifestation.

TRANSLATION

Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahma with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vrndavana pastimes of Lord Krsna, impregnated the heart of Rupa Gosvami with spiritual potency. By this potency, Srila Rupa Gosvami could revive the activities of Krsna in Vrndavana, activities almost lost to memory. In this way, He spread Krsna consciousness throughout the world.

Madhya19.2

TEXT 2

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya sri-caitanya—all glories to Sri Caitanya Mahaprabhu; jaya nityananda—all glories to Lord Nityananda; jaya advaita-candra—all glories to Advaita Prabhu; jaya gaura-bhakta-vrnda—all glories to the devotees of the Lord.

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!

Madhya19.3

TEXT 3

sri-rupa-sanatana rahe ramakeli-grame

prabhure miliya gela apana-bhavane

SYNONYMS

sri-rupa-sanatana—the brothers named Rupa and Sanatana; rahe—stayed; ramakeli-grame—in Ramakeli; prabhure—Sri Caitanya Mahaprabhu; miliya—meeting; gela—went back; apana-bhavane—to their own homes.

TRANSLATION

After meeting Sri Caitanya Mahaprabhu in the village of Ramakeli, the brothers Rupa and Sanatana returned to their homes.

Madhya19.4

TEXT 4

dui-bhai visaya-tyagera upaya srjila

bhau-dhana diya dui brahmane varila

SYNONYMS

dui-bhai—the two brothers; visaya-tyagera—of giving up material activities; upaya srjila—discovered a means; bahu-dhana—much money; diya—paying; dui brahmane—two brahmanas; varila—appointed.

TRANSLATION

The two brothers devised a means whereby they could give up their material activities. For this purpose, they appointed two brahmanas and paid them a large amount of money.

Madhya19.5

TEXT 5

krsna-mantre karaila dui purascarana

acirat paibare caitanya-carana

SYNONYMS

krsna-mantre—in the holy mantra Hare Krsna; karaila—caused to perform; dui—two; purascarana—religious ceremonies; acirat—without delay; paibare—to get; caitanya-carana—the shelter of the lotus feet of Sri Caitanya Mahaprabhu.

TRANSLATION

The brahmanas performed religious ceremonies and chanted the holy name of Krsna so that the two brothers might attain shelter at the lotus feet of Sri Caitanya Mahaprabhu very soon.

PURPORT

A purascarana is a ritualistic ceremony performed under the guidance of an expert spiritual master or a brahmana. It is performed for the fulfillment of certain desires. One rises early in the morning, chants the Hare Krsna mantra, performs arcana by the arati ceremony and worships the Deities. These activities are described in the Fifteenth Chapter, verse 108.

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TEXT 6

sri-rupa-gosani tabe naukate bhariya

sri-rupa-gosani apanara ghare aila bahu-dhana lana

SYNONYMS

sri-rupa-gosani—Sri Rupa Gosvami; tabe—thereafter; naukate bhariya—filling boats; apanara ghare—to his own house; aila—returned; bahu-dhana lana—taking large amounts of riches.

TRANSLATION

At this time, Sri Rupa Gosvami returned home, taking with him large quantities of riches loaded in boats.

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TEXT 7

brahmana-vaisnave dila tara ardha-dhane

eka cauthi dhana dila kutumba-bharane

SYNONYMS

brahmana-vaisnave—to the brahmanas and Vaisnavas; dila—gave as charity; tara—of the riches; ardha-dhane—fifty percent; eka cauthi dhana—one-fourth of the riches; dila—gave; kutumba-bharane—to satisfy the relatives.

TRANSLATION

Srila Rupa Gosvami divided the wealth that he brought back home. He gave fifty percent in charity to brahmanas and Vaisnavas and twenty-five percent to his relatives.

PURPORT

This is a practical example of how one should divide his money and retire from household life. Fifty percent of one’s money should be distributed to qualified and pure devotees of the Lord. Twenty-five percent may be given to family members, and twenty-five percent may be kept for personal use in case of emergency.

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TEXT 8

danda-bandha lagi’ cauthi sancaya karila

bhala-bhala vipra-sthane sthapya rakhila

SYNONYMS

danda-bandha lagi’-in case of legal implications; cauthi—one-fourth; sancaya karila—he collected; bhala-bhala—very respectable; vipra-sthane—in the custody of a brahmana; sthapya rakhila—kept deposited.

TRANSLATION

He kept one-fourth of his wealth with a respectable brahmana. He kept this for his personal safety because he was expecting some legal complications.

Madhya19.9

TEXT 9

gaude rakhila mudra dasa-hajare

sanatana vyaya kare, rakhe mudi-ghare

SYNONYMS

gaude—in Bengal; rakhila—kept; mudra—coins; dasa-hajare—ten thousand; sanatana—his elder brother; vyaya kare—spent; rakhe—deposited; mudi-ghare—in the place of a local grocer.

TRANSLATION

He deposited ten thousand coins, which were later spent by Sri Sanatana Gosvami, in the custody of a local Bengali grocer.

Madhya19.10

TEXT 10

sri-rupa sunila prabhura niladri-gamana

vana-pathe yabena prabhu sri-vrndavana

SYNONYMS

sri-rupa—Srila Rupa Gosvami; sunila—heard; prabhura—of Sri Caitanya Mahaprabhu; niladri-gamana—departure for Jagannatha Puri; vana-pathe—on the path through the forest; yabena—will go; prabhu—Sri Caitanya Mahaprabhu; sri-vrndavana—to Vrndavana.

TRANSLATION

Sri Rupa Gosvami heard that Sri Caitanya Mahaprabhu had returned to Jagannatha Puri and was preparing to go to Vrndavana through the forest.

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TEXT 11

rupa-gosani nilacale pathaila dui-jana

prabhu yabe vrndavana karena gamana

SYNONYMS

rupa-gosani—Rupa Gosvami; nilacale—to Jagannatha Puri; pathaila—sent; dui-jana—two persons; prabhu—Sri Caitanya Mahaprabhu; yabe—when; vrndavana—to Vrndavana; karena—makes; gamana—departure.

TRANSLATION

Sri Rupa Gosvami sent two people to Jagannatha Puri to find out when Sri Caitanya Mahaprabhu would depart for Vrndavana.

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TEXT 12

sighra asi’ more tanra diba samacara

suniya tad-anurupa kariba vyavahara

SYNONYMS

sighra asi’—very hastily returning; more—unto me; tanra—His; diba—give; samacara—news; suniya—hearing; tat-anurupa—accordingly; kariba—I shall make; vyavahara—arrangements.

TRANSLATION

Sri Rupa Gosvami told the two men, “You are to return quickly and let me know when He will depart. Then I shall make the proper arrangements.”

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TEXT 13

etha sanatana-gosani bhave mane mana

raja more priti kare, se--mora bandhana

SYNONYMS

etha—here (in Gauda-desa); sanatana-gosani—the elder brother, Sanatana Gosvami; bhave—considers; mane mana—in the mind; raja—the Nawab; more—me; priti kare—loves very much; se—that; mora—my; bandhana—great obligation.

TRANSLATION

While Sanatana Gosvami was at Gauda-desa, he was thinking, "The Nawab is very pleased with me. I certainly have an obligation.

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TEXT 14

kona mate raja yadi more kruddha haya

tabe avyahati haya, karilun niscaya

SYNONYMS

kona mate—somehow or other; raja—the Nawab; yadi—if; more—upon me; kruddha haya—becomes angry; tabe—then; avyahati—escape; haya—there is; karilun niscaya—I have decided.

TRANSLATION

“Somehow or other, if the Nawab becomes angry with me, I shall be greatly relieved. That is my conclusion.”

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TEXT 15

asvasthyera chadma kari’ rahe nija-ghare

raja-karya chadila, na yaya raja-dvare

SYNONYMS

asvasthyera—of not being well; chadma—pretext; kari’-making; rahe—remains; nija-ghare—at home; raja-karya—government service; chadila—relinquished; na yaya—did not go; raja-dvare—to the court of the Nawab.

TRANSLATION

On the pretext of bad health, Sanatana Gosvami remained home. Thus he gave up government service and did not go to the royal court.

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TEXT 16

lobhi kayastha-gana raja-karya kare

apane svagrhe kare sastrera vicare

SYNONYMS

lobhi—greedy; kayastha-gana—persons engaged in secretarial and clerical work; raja-karya kare—executed the government service; apane—personally; sva-grhe—at home; kare—did; sastrera vicare—discussion of the revealed scriptures.

TRANSLATION

The greedy masters of his clerical and secretarial staff performed the government duties while Sanatana personally remained home and discussed revealed scriptures.

PURPORT

Sanatana Gosvami was the minister in charge of the government secretariat, and his assistants-the undersecretaries and clerks-all belonged to the kayastha community. Formerly the kayasthas belonged to the clerical and secretarial staff of the government, and later if one served in such a post, he was called a kayastha. Eventually if a person could not identify himself as a brahmana, ksatriya, vaisya or sudra, he used to introduce himself as a kayastha to get a wealthy and honorable position. In Bengal it is said that if one cannot give the identity of his caste, he calls himself a kayastha. On the whole, the kayastha community is a mixture of all castes, and it especially includes those engaged in clerical or secretarial work. Materially such people are always busy occupying responsible government posts.

When Sanatana Gosvami was relaxing and feeling inclined to retire from government service, many kayasthas on his secretarial staff were very eager to occupy his post. In this regard, Srila Bhaktivinoda Thakura states that when Sanatana Gosvami was a government minister and the kayasthas who assisted him saw that he was reluctant to continue, they became very expert in their duties. Sanatana Gosvami was a brahmana belonging to the Sarasvata brahmana community. It is said that when he resigned, an underworker named Purandara Khan, who was a kayastha, occupied his post.

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TEXT 17

bhattacarya pandita bisa trisa lana

bhagavata vicara karena sabhate vasiya

SYNONYMS

bhattacarya pandita—learned scholars known as bhattacaryas; bisa trisa—twenty or thirty; lana—taking with him; bhagavata vicara—discussion of Srimad-Bhagavatam; karena—does; sabhate vasiya—sitting in an assembly.

TRANSLATION

Sri Sanatana Gosvami used to discuss Srimad-Bhagavatam in an assembly of twenty or thirty learned brahmana scholars.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura gives the following commentary on the words bhagavata vicara. As confirmed in the Mundaka Upanisad (1.1.4,5), there are two kinds of educational systems:

dve vidye veditavya iti, ha sma yad brahma-vido vadanti-para caivapara ca. tatrapara rg-vedo yajur-vedah sama-vedo ’tharva-vedah siksa kalpo vyakaranam niruktam chando jyotisam iti. atha para yaya tad-aksaram adhigamyate.

“There are two kinds of educational systems. One deals with transcendental knowledge [para vidya] and the other with material knowledge [apara vidya]. All the Vedas-Rg Veda, Yajur Veda, Sama Veda, Atharva Veda and their corollaries known as siksa, kalpa, vyakarana, nirukta, chanda and jyotisa-belong to the inferior system of material knowledge [apara vidya]. By para vidya, one can understand the aksara, Brahman or the Absolute Truth.” As far as Vedic literature is concerned, Vedanta-sutra is accepted as the para vidya. Srimad-Bhagavatam is an explanation of that para vidya. Those who aspire for liberation (mukti or moksa) and introduce themselves as vaidantika are also equal to those groups aspiring to improve religion (dharma), economic development (artha) and sense gratification (kama). Dharma, artha, kama and moksa are called catur-varga. They are all within the system of inferior material knowledge. Any literature giving information about the spiritual world, spiritual life, spiritual identity and the spirit soul is called para vidya. Srimad-Bhagavatam does not have anything to do with the materialistic way of life; it gives transcendental information to educate people in the superior system of para vidya. Sanatana Gosvami was engaged in discussing the bhagavata-vidya, which means he discussed transcendental superior knowledge. Those who are karmis, jnanis or yogis are not actually fit to discuss Srimad-Bhagavatam. Only Vaisnavas or pure devotees are fit to discuss that literature. As stated in Srimad-Bhagavatam itself (12.13.18):

srimad-bhagavatam puranam amalam yad vaisnavanam priyam
yasmin paramahamsyam ekam amalam jnanam param giyate
yatra jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam
tac chrnvan supathan vicarana-paro bhaktya vimucyen narah

Although Srimad-Bhagavatam is counted among the Puranas, it is called the spotless Purana. Because it does not discuss anything material, it is liked by transcendental Vaisnava devotees. The subject matter found in Srimad-Bhagavatam is meant for paramahamsas. As it is said: paramo-nirmatsaranam. A paramahamsa is one who does not live in the material world and who does not envy others. In Srimad-Bhagavatam, devotional service is discussed to arouse the living entity to the transcendental position of jnana (knowledge) and vairagya (renunciation). As stated in Srimad-Bhagavatam (1.2.12):

tac chraddadhanah munayo
jnana-vairagya-yuktaya
pasyanty atmani catmanam
bhaktya sruta-grhitaya

“That Absolute Truth is realized by the seriously inquisitive student or sage who is well equipped with knowledge and who has become detached by rendering devotional service and hearing the Vedanta-sruti.”

This is not sentiment. Knowledge and renunciation can be obtained through devotional service (bhaktya sruta-grhitaya), that is, by arousing one’s dormant devotional consciousness, Krsna consciousness. When Krsna consciousness is aroused, it relieves one from fruitive activity, activity for economic improvement and material enjoyment. This relief is technically called naiskarma, and when one is relieved, he is no longer interested in working hard for sense gratification. Srimad-Bhagavatam is Srila Vyasadeva’s last mature contribution, and one should read and hear it in an assembly of realized souls while engaging in devotional service. At such a time one can be liberated from all material bondage. This was the course taken by Sanatana Gosvami, who retired from government service to study Srimad-Bhagavatam with learned scholars.

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TEXT 18

ara dina gaudesvara, sange eka-jana

acambite gosani-sabhate kaila agamana

SYNONYMS

ara dina—one day; gaudesvara—the Nawab of Bengal; sange—with; eka-jana—one other person; acambite—suddenly; gosani-sabhate—in the assembly of Sanatana Gosvami; kaila agamana—came.

TRANSLATION

While Sanatana Gosvami was studying Srimad-Bhagavatam in the assembly of learned brahmanas, one day the Nawab of Bengal and another person suddenly appeared.

The full name of the Nawab of Bengal (Hussain Shah) was Alauddina Saiyada Husena Saha Seripha Makka, and he ruled Bengal for twenty-three years, from 1420 to 1443 Sakabda Era. Sanatana Gosvami was studying Srimad-Bhagavatam with the scholars in the year 1424.

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TEXT 19

patsaha dekhiya sabe sambhrame uthila

sambhrame asana diya rajare vasaila

SYNONYMS

patsaha dekhiya—seeing the Nawab; sabe—all of them; sambhrame—in great respect; uthila—stood up; sambhrame—with great respect; asana diya—giving a sitting place; rajare—the King; vasaila—made to sit.

TRANSLATION

As soon as all the brahmanas and Sanatana Gosvami saw the Nawab appear, they all stood up and respectfully gave him a sitting place to honor him.

PURPORT

Although Nawab Hussain Shah was a mleccha-yavana, he was nonetheless the governor of the country, and the learned scholars and Sanatana Gosvami offered him all the respect due a king or a governor. When a person occupies an exalted executive post, one should consider that he has acquired the grace of the Lord. In Bhagavad-gita it is said:

yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo ’msa-sambhavam

“Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor.” (Bg. 10.41)

Whenever we see something exalted, we must consider it part of the power of the Supreme Personality of Godhead. A powerful man (vibhutimat sattvam) is one who has obtained the grace of the Lord or has derived some power from Him. In Bhagavad-gita (7.10) Krsna says, tejas tejasvinam aham: “I am the power of the powerful.” The learned brahmana scholars showed respect to Nawab Hussain Shah because he represented a fraction of Krsna’s power.

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TEXT 20

raja kahe,--tomara sthane vaidya pathailun

vaidya kahe,--vyadhi nahi, sustha ye dekhilun

SYNONYMS

raja kahe—the Nawab said; tomara sthane—to your place; vaidya—a physician; pathailun—I sent; vaidya kahe—the physician said; vyadhi nahi—there is no disease; su-stha—completely healthy; ye—that; dekhilun—I have seen.

TRANSLATION

The Nawab said, "I sent my physician to you, and he has reported that you are not diseased. As far as he could see, you are completely healthy.

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TEXT 21

amara ye kichu karya, saba toma lana

karya chadi’ rahila tumi gharete vasiya

SYNONYMS

amara—my; ye kichu—whatever; karya—business; saba—everything; toma—you; lana—with; karya chadi’-giving up your duties; rahila—remained; tumi—you; gharete—at home; vasiya—sitting.

TRANSLATION

"I am depending on you to carry out so many of my activities, but you have given up your governmental duties to sit here at home.

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TEXT 22

mora yata karya-kama, saba kaila nasa

ki tomara hrdaye ache, kaha mora pasa

SYNONYMS

mora—my; yata—all; karya-kama—occupational duties; saba—everything; kaila nasa—you have spoiled; ki—what; tomara—your; hrdaye—within the heart; ache—there is; kaha—kindly tell; mora pasa—to me.

TRANSLATION

“You have spoiled all my activities. What is your intention? Please tell me frankly.”

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TEXT 23

sanatana kahe,--nahe ama haite kama

ara eka-jana diya kara samadhana

SYNONYMS

sanatana kahe—Sanatana Gosvami replied; nahe—not; ama—me; haite—from; kama—execution of the duty; ara eka-jana—someone else; diya—by means of; kara samadhana—execute the management.

TRANSLATION

Sanatana Gosvami replied, “You can no longer expect any service from me. Please arrange for someone else to tend to the management.”

Madhya19.24

TEXT 24

tabe kruddha hana raja kahe ara-bara

tomara ’bada bhai’ kare dasyu-vyavahara

SYNONYMS

tabe—at that time; kruddha hana—becoming angry; raja kahe—the Nawab said; ara-bara—again; tomara bada bhai—your elder brother; kare—does; dasyu-vyavahara—the activity of a plunderer.

TRANSLATION

Becoming angry with Sanatana Gosvami, the Nawab said, "Your elder brother is acting just like a plunderer.

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TEXT 25

jiva-bahu mari’ kaila cakla saba nasa

etha tumi kaila mora sarva karya nasa

SYNONYMS

jiva—living entities; bahu—many; mari’-killing; kaila—did; cakla—the province of Bengal; saba—all; nasa—destruction; etha—here; tumi—you; kaila—did; mora—my; sarva—all; karya—plans; nasa—destruction.

TRANSLATION

“By killing many living entities, your elder brother has destroyed all Bengal. Now here you are destroying all my plans.”

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TEXT 26

sanatana kahe,--tumi svatantra gaudesvara

ye yei dosa kare, deha’ tara phala

SYNONYMS

sanatana kahe—Sanatana Gosvami said; tumi—you; svatantra—independent; gauda-isvara—the ruler of Bengal; ye yei—whatever; dosa—faults; kare—one commits; deha’-you award; tara phala—the results of that.

TRANSLATION

Sanatana Gosvami said, “You are the supreme ruler of Bengal and are completely independent. Whenever someone commits a fault, you punish him accordingly.”

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TEXT 27

eta suni’ gaudesvara uthi’ ghare gela

palaiba bali’ sanatanere bandhila

SYNONYMS

eta suni’—hearing this; gauda-isvara—the Nawab of Bengal; uthi’-standing up; ghare gela—went back home; palaiba—I shall run away; bali’-because of this; sanatanere bandhila—he arrested Sanatana.

TRANSLATION

Hearing this, the Nawab of Bengal stood up and returned to his home. He ordered the arrest of Sanatana Gosvami so that he would not be able to leave.

PURPORT

It is said that the relationship between the Nawab of Bengal and Sanatana Gosvami was very intimate. The Nawab used to consider Sanatana Gosvami his younger brother, and when Sanatana Gosvami showed a very strong intention to resign, the Nawab, feeling familial affection, essentially said, “I am your elder brother, but I do not look after the state management. My only business is attacking other states with my soldiers and fighting everywhere as a plunderer. Because I am a meat-eater [yavana], I am used to hunting all kinds of living beings. In this way I am destroying all kinds of living entities in Bengal. While engaged in this destructive business, I am hoping that you will tend to the administration of the state. Since I, your elder brother, am engaged in such a destructive business, you, being my younger brother, should look after the state management. If you do not, how will things continue?” This talk was based on a family relationship, and Sanatana Gosvami also replied in an intimate and joking way. Essentially he told the Nawab, “My dear brother, you are the independent ruler of Bengal. You can act in whatever way you like, and if someone commits fault, you can punish him accordingly.” In other words, Sanatana Gosvami was saying that since the Nawab was accustomed to acting like a plunderer, he should go ahead and take action. Since Sanatana was not showing much enthusiasm in performing his duty, the Nawab should dismiss him from his service. The Nawab could understand the intention of Sanatana Gosvami’s statement. He therefore left in an angry mood and ordered Sanatana Gosvami’s arrest.

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TEXT 28

hena-kale gela raja udiya marite

sanatane kahe,--tumi cala mora sathe

SYNONYMS

hena-kale—at this time; gela—went; raja—the King; udiya marite—to attack the Orissa province; sanatane kahe—he said to Sanatana Gosvami; tumi cala—you come; mora sathe—along with me.

TRANSLATION

At this time, the Nawab was going to attack the province of Orissa, and he told Sanatana Gosvami, “Come along with me.”

PURPORT

Hussain Shah attacked the province of Orissa in 1424 Sakabda Era. At that time he conquered the feudal princes of neighboring Orissa.

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TEXT 29

tenho kahe,--yabe tumi devataya duhkha dite

mora sakti nahi, tomara sange yaite

SYNONYMS

tenho kahe—Sanatana Gosvami replied; yabe—will go; tumi—you; devataya—to the Supreme Personality of Godhead; duhkha dite—to give unhappiness; mora sakti—my power; nahi—there is not; tomara sange—in company with you; yaite—to go.

TRANSLATION

Sanatana Gosvami replied, “You are going to Orissa to give pain to the Supreme Personality of Godhead. For this reason I am powerless to go with you.”

Madhya19.30

TEXT 30

tabe tanre bandhi’ rakhi’ karila gamana

etha nilacala haite prabhu calila vrndavana

SYNONYMS

tabe—thereafter; tanre—him; bandhi’-arresting; rakhi’-keeping; karila gamana—he went away; etha—at this time; nilacala haite—from Jagannatha Puri; prabhu—Sri Caitanya Mahaprabhu; calila vrndavana—departed for Vrndavana.

TRANSLATION

The Nawab again arrested Sanatana Gosvami and kept him in prison. At this time, Sri Caitanya Mahaprabhu departed for Vrndavana from Jagannatha Puri.

Madhya19.31

TEXT 31

tabe sei dui cara rupa-thani aila

’vrndavana calila prabhu’--asiya kahila

SYNONYMS

tabe—at that time; sei—those; dui—two; cara—messengers; rupa-thani—to the presence of Rupa Gosvami; aila—came back; vrndavana calila prabhu—Sri Caitanya Mahaprabhu has departed for Vrndavana; asiya—coming; kahila—they informed.

TRANSLATION

The two persons who went to Jagannatha Puri to inquire about the Lord’s departure returned and informed Rupa Gosvami that the Lord had already departed for Vrndavana.

Madhya19.32

TEXT 32

suniya sri-rupa likhila sanatana-thani

’vrndavana calila sri-caitanya-gosani

SYNONYMS

suniya—hearing; sri-rupa—Sri Rupa Gosvami; likhila—wrote; sanatana-thani—to Sanatana Gosvami; vrndavana—to Vrndavana; calila—has gone; sri-caitanya-gosani—Sri Caitanya Mahaprabhu.

TRANSLATION

Upon receiving this message from his two messengers, Rupa Gosvami immediately wrote a letter to Sanatana Gosvami saying that Sri Caitanya Mahaprabhu had departed for Vrndavana.

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