Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 4
Madhya4.111
TEXT 111
tanra thani mantra laila yatana karina
calila daksine puri tanre diksa dina
SYNONYMS
tanra thani—from him; mantra—initiation; laila—accepted; yatana—efforts; karina—making; calila—started; daksine—toward the south; puri—Madhavendra Puri; tanre—to Him (Advaita Acarya); diksa—initiation; dina—giving.
TRANSLATION
Advaita Acarya begged to be initiated by Madhavendra Puri. After initiating Him, Madhavendra Puri started for South India.
PURPORT
In this connection, Srila Bhaktisiddhanta Sarasvati Thakura comments that Advaita Acarya took initiation from Madhavendra Puri, who was a sannyasi in the disciplic succession of the Madhva-sampradaya. According to Sri Caitanya Mahaprabhu:
kiba vipra kiba nyasi sudra kene naya,
yei krsna-tattva-vetta, sei ’guru’ haya
“A person may be a brahmana, a sannyasi, a sudra or whatever, but if he is well conversant in the science of Krsna, he can become a guru.” (Cc. Madhya 8.128) This statement is supported by Sri Madhavendra Puri. According to the pancaratra injunction, only a householder brahmana can initiate. Others cannot. When a person is initiated, it is assumed that he has become a brahmana; without being initiated by a proper brahmana, one cannot be converted into a brahmana. In other words, unless one is a brahmana, he cannot make another a brahmana. A grhastha-brahmana partaking of the varnasrama-dharma institution can secure various types of paraphernalia to worship Lord Visnu through his honest labor. Actually, people beg to be initiated by these householder brahmanas just to become successful in the varnasrama institution or to become free from material desires. It is therefore necessary for a spiritual master in the grhastha-asrama to be a strict Vaisnava. A spiritual master from the sannyasa order has very little opportunity to perform arcana, Deity worship, but when one accepts a spiritual master from the transcendental sannyasis, the principle of Deity worship is not at all neglected. To implement this conclusion, Sri Caitanya Mahaprabhu gave us His opinion in the verse kiba vipra kiba nyasi, etc. This indicates that the Lord understood the weakness of society in its maintaining that only a grhastha-brahmana should be a spiritual master. Sri Caitanya Mahaprabhu indicated that it does not matter whether the spiritual master is a grhastha (householder), a sannyasi or even a sudra. A spiritual master simply must be conversant in the essence of the sastra; he must understand the Supreme Personality of Godhead. Only then can one become a spiritual master. Diksa actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.
Madhya4.112
TEXT 112
remunate kaila gopinatha darasana
tanra rupa dekhina haila vihvala-mana
SYNONYMS
remunate—in the village of Remuna; kaila—did; gopinatha—the Deity of Gopinatha; darasana—seeing; tanra—His; rupa—beauty; dekhina—seeing; haila—became; vihvala—bewildered; mana—mind.
TRANSLATION
Going into South India, Sri Madhavendra Puri visited Remuna, where Gopinatha is situated. Upon seeing the beauty of the Deity, Madhavendra Puri was overwhelmed.
Madhya4.113
TEXT 113
nrtya-gita kari’ jaga-mohane vasila
’kya kya bhoga lage?’ brahmane puchila
SYNONYMS
nrtya-gita kari’-after performing dancing and chanting; jaga-mohane—in the corridor of the temple; vasila—he sat down; kya kya—what; bhoga—foods; lage—they offer; brahmane—from the brahmana priest; puchila—inquired.
TRANSLATION
In the corridor of the temple, from which people generally viewed the Deity, Madhavendra Puri chanted and danced. Then he sat down there and asked a brahmana what kinds of foods they offered to the Deity.
Madhya4.114
TEXT 114
sevara sausthava dekhi’ anandita mane
uttama bhoga lage--etha bujhi anumane
SYNONYMS
sevara—of the worship; sausthava—excellence; dekhi’-seeing; anandita—pleased; mane—in the mind; uttama bhoga—first-class foods; lage—they offer; etha—thus; bujhi—I understand; anumane—by deduction.
TRANSLATION
From the excellence of the arrangements, Madhavendra Puri understood by deduction that only the best food was offered.
Madhya4.115
TEXT 115
yaiche iha bhoga lage, sakala-i puchiba
taiche bhiyane bhoga gopale lagaiba
SYNONYMS
yaiche—just like; iha—here; bhoga—foods; lage—they offer; sakala-i—all; puchiba—I shall inquire; taiche—similarly; bhiyane—in the kitchen; bhoga—foods; gopale—to Sri Gopala; lagaiba—I shall arrange.
TRANSLATION
Madhavendra Puri thought, “I shall inquire from the priest what foods are offered to Gopinatha so that by making arrangements in our kitchen, we can offer similar foods to Sri Gopala.”
Madhya4.116
TEXT 116
ei lagi’ puchilena brahmanera sthane
brahmana kahila saba bhoga-vivarane
SYNONYMS
ei lagi’-for this matter; puchilena—he inquired; brahmanera sthane—from the brahmana; brahmana—the priest; kahila—informed; saba—everything; bhoga—foods; vivarane—in description.
TRANSLATION
When the brahmana priest was questioned about this matter, he explained in detail what kinds of food were offered to the Deity of Gopinatha.
Madhya4.117
TEXT 117
sandhyaya bhoga lage ksira--’amrta-keli’-nama
dvadasa mrt-patre bhari’ amrta-samana
SYNONYMS
sandhyaya—in the evening; bhoga—foods; lage—they offer; ksira—sweet rice; amrta-keli-nama—named amrta-keli; dvadasa—twelve; mrt-patre—earthen pots; bhari’-filling; amrta-samana—just like nectar.
TRANSLATION
The brahmana priest said, "In the evening the Deity is offered sweet rice in twelve earthen pots. Because the taste is as good as nectar [amrta], it is named amrta-keli.
Madhya4.118
TEXT 118
’gopinathera ksira’ bali’ prasiddha nama yara
prthivite aiche bhoga kahan nahi ara
SYNONYMS
gopinathera ksira—the sweet rice offered to Gopinatha; bali’-as; prasiddha—celebrated; nama—the name; yara—of which; prthivite—throughout the whole world; aiche—such; bhoga—food; kahan—anywhere; nahi—not; ara—else.
TRANSLATION
“This sweet rice is celebrated throughout the world as gopinatha-ksira. It is not offered anywhere else in the world.”
Madhya4.119
TEXT 119
hena-kale sei bhoga thakure lagila
suni’ puri-gosani kichu mane vicarila
SYNONYMS
hena-kale—at this time; sei bhoga—that wonderful food; thakure—in front of the Deity; lagila—was placed; suni’-hearing; puri-gosani—Madhavendra Puri; kichu—something; mane—within the mind; vicarila—considered.
TRANSLATION
While Madhavendra Puri was talking with the brahmana priest, the sweet rice was placed before the Deity as an offering. Hearing this, Madhavendra Puri thought as follows.
Madhya4.120
TEXT 120
ayacita ksira prasada alpa yadi pai
svada jani’ taiche ksira gopale lagai
SYNONYMS
ayacita—without asking; ksira—sweet rice; prasada—remnants of food; alpa—a little; yadi—if; pai—I get; svada—the taste; jani’-knowing; taiche—similar; ksira—sweet rice; gopale—to my Gopala; lagai—I can offer.
TRANSLATION
“If, without my asking, a little sweet rice is given to me, I can then taste it and make a similar preparation to offer my Lord Gopala.”
Madhya4.121
TEXT 121
ei icchaya lajja pana visnu-smarana kaila
hena-kale bhoga sari’ arati bajila
SYNONYMS
ei icchaya—by this desire; lajja—shame; pana—getting; visnu-smarana—remembrance of Lord Visnu; kaila—did; hena-kale—at that time; bhoga—the food; sari’-being finished; arati—the arati ceremony; bajila—was sounded.
TRANSLATION
Madhavendra Puri became greatly ashamed when he desired to taste the sweet rice, and he immediately began to think of Lord Visnu. While he was thus thinking of Lord Visnu, the offering was completed, and the arati ceremony began.
Madhya4.122
TEXT 122
arati dekhiya puri kaila namaskara
bahire aila, kare kichu na kahila ara
SYNONYMS
arati dekhiya—after seeing the arati; puri—Madhavendra Puri; kaila—offered; namaskara—obeisances; bahire aila—he went out; kare—to anyone; kichu—anything; na—not; kahila—say; ara—more.
TRANSLATION
After the arati was finished, Madhavendra Puri offered his obeisances to the Deity and then left the temple. He did not say anything more to anyone.
Madhya4.123
TEXT 123
ayacita-vrtti puri--virakta, udasa
ayacita paile kha’na, nahe upavasa
SYNONYMS
ayacita-vrtti—accustomed to avoid begging; puri—Madhavendra Puri; virakta—unattached; udasa—indifferent; ayacita—without begging; paile—if getting; kha’na—he eats; nahe—if not; upavasa—fasting.
TRANSLATION
Madhavendra Puri avoided begging. He was completely unattached and indifferent to material things. If, without his begging, someone offered him some food, he would eat; otherwise he would fast.
PURPORT
This is the paramahamsa stage, the highest stage for a sannyasi. A sannyasi can beg from door to door just to collect food, but a paramahamsa who has taken ayacita-vrtti, or ajagara-vrtti, does not ask anyone for food. If someone offers him food voluntarily, he eats. Ayacita-vrtti means being accustomed to refrain from begging, and ajagara-vrtti indicates one who is compared to a python, the big snake that makes no effort to acquire food but rather allows food to come automatically within its mouth. In other words, a paramahamsa simply engages exclusively in the service of the Lord without caring even for eating or sleeping. It was stated about the six Gosvamis: nidrahara-viharakadi-vijitau. In the paramahamsa stage one conquers the desire for sleep, food and sense gratification. One remains a humble, meek mendicant engaged in the service of the Lord day and night. Madhavendra Puri had attained this paramahamsa stage.
Madhya4.124
TEXT 124
premamrte trpta, ksudha-trsna nahi badhe
ksira-iccha haila, tahe mane aparadhe
SYNONYMS
prema-amrte trpta—being satisfied only in the loving service of the Lord; ksudha-trsna—hunger and thirst; nahi—not; badhe—impede; ksira—for sweet rice; iccha—the desire; haila—became; tahe—for that reason; mane—he considers; aparadhe—offense.
TRANSLATION
A paramahamsa like Madhavendra Puri is always satisfied in the loving service of the Lord. Material hunger and thirst cannot impede his activities. When he desired to taste a little sweet rice offered to the Deity, he considered that he had committed an offense by desiring to eat what was being offered to the Deity.
PURPORT
It is advisable that food being offered to the Deity be covered when taken from the kitchen to the Deity room. In that way, others may not see it. Those who are not accustomed to following the advanced regulative devotional principles may desire to eat the food, and that is an offense. Therefore no one should be given a chance to even see it. However, when it is brought before the Deity, it must be uncovered. Seeing the food uncovered before the Deity, Madhavendra Puri desired to taste a little of it so that he could prepare a similar sweet rice for his Gopala. Madhavendra Puri was so strict, however, that he considered this to be an offense. Consequently he left the temple without saying anything to anyone. The paramahamsa is therefore called vijita-sad-guna. He must conquer the six material qualities-kama, krodha, lobha, moha, matsarya and ksudha-trsna (lust, anger, greed, illusion, enviousness and hunger and thirst).
Madhya4.125
TEXT 125
gramera sunya-hate vasi’ karena kirtana
etha pujari karaila thakure sayana
SYNONYMS
gramera—of the village; sunya-hate—in the vacant marketplace; vasi’-sitting down; karena—performs; kirtana—chanting; etha—in the temple; pujari—the priest; karaila—made; thakure—the Deity; sayana—lying down.
TRANSLATION
Madhavendra Puri left the temple and sat down in the village marketplace, which was vacant. Sitting there, he began to chant. In the meantime, the temple priest laid the Deity down to rest.
PURPORT
Although Madhavendra Puri was not interested in eating and sleeping, his interest in chanting the maha-mantra was as acute as if he were an aspiring transcendentalist rather than a paramahamsa. This means that even in the paramahamsa stage, one cannot give up chanting. Haridasa Thakura and the Gosvamis were all engaged in chanting a fixed number of rounds; therefore chanting on beads is very important for everyone, even though one may become a paramahamsa. This chanting can be executed anywhere, either inside or outside the temple. Madhavendra Puri even sat down in a vacant marketplace to perform his chanting. As stated by Srinivasa Acarya in his prayers to the Gosvamis: nama-gana-natibhih. A paramahamsa devotee is always engaged in chanting and rendering loving service to the Lord. Chanting the Lord’s holy names and engaging in His service are identical. As stated in Srimad-Bhagavatam (7.5.23), there are nine kinds of devotional service: hearing (sravanam), chanting (kirtanam), remembering (visnoh smaranam), serving (pada-sevanam), worship of the Deity (arcanam), praying (vandanam), carrying out orders (dasyam), serving Him as a friend (sakhyam) and sacrificing everything for the Lord (atma-nivedanam). Although each process appears distinct, when one is situated on the absolute platform he can see that they are identical. For instance, hearing is as good as chanting, and remembering is as good as chanting or hearing. Similarly, engaging in Deity worship is as good as chanting, hearing or remembering. The devotee is expected to accept all nine processes of devotional service, but even if only one process is properly executed, he can still attain the highest position (paramahamsa) and go back home, back to Godhead.
Madhya4.126
TEXT 126
nija krtya kari’ pujari karila sayana
svapane thakura asi’ balila vacana
SYNONYMS
nija krtya—his own duty; kari’-finishing; pujari—the brahmana priest in the temple; karila—took; sayana—rest; svapane—in a dream; thakura—the Deity; asi’-coming there; balila—said; vacana—the words.
TRANSLATION
Finishing his daily duties, the priest went to take rest. In a dream he saw the Gopinatha Deity come to talk to him, and He spoke as follows.
Madhya4.127
TEXT 127
uthaha, pujari, kara dvara vimocana
ksira eka rakhiyachi sannyasi-karana
SYNONYMS
uthaha—please get up; pujari—O priest; kara—just do; dvara—the door; vimocana—opening; ksira—sweet rice; eka—one pot; rakhiyachi—I have kept; sannyasi—of the mendicant, Madhavendra Puri; karana—for the reason.
TRANSLATION
"O priest, please get up and open the door of the temple. I have kept one pot of sweet rice for the sannyasi Madhavendra Puri.
Madhya4.128
TEXT 128
dhadara ancale dhaka eka ksira haya
tomara na janila taha amara mayaya
SYNONYMS
dhadara—of the cloth curtain; ancale—by the skirt; dhaka—covered; eka—one; ksira—pot of sweet rice; haya—there is; tomara—you; na—not; janila—knew; taha—that; amara—of Me; mayaya—by the trick.
TRANSLATION
"This pot of sweet rice is just behind My cloth curtain. You did not see it because of My tricks.
Madhya4.129
TEXT 129
madhava-puri sannyasi ache hatete vasina
tahake ta’ ei ksira sighra deha lana
SYNONYMS
madhava-puri—of the name Madhavendra Puri; sannyasi—a mendicant; ache—there is; hatete—in the marketplace; vasina—sitting; tahake—to him; ta’-certainly; ei—this; ksira—pot of sweet rice; sighra—very quickly; deha—give; lana—taking.
TRANSLATION
“A sannyasi named Madhavendra Puri is sitting in the vacant marketplace. Please take this pot of sweet rice from behind Me and deliver it to him.”
Madhya4.130
TEXT 130
svapna dekhi’ pujari uthi’ karila vicara
snana kari’ kapata khuli, mukta kaila dvara
SYNONYMS
svapna dekhi’-after seeing the dream; pujari—the priest; uthi’-getting up; karila—made; vicara—considerations; snana kari’-taking his bath before entering the Deity room; kapata—the door; khuli—opening; mukta—opened; kaila—made; dvara—the doors.
TRANSLATION
Awaking from the dream, the priest immediately rose from bed and thought it wise to take a bath before entering the Deity’s room. He then opened the temple door.
Madhya4.131
TEXT 131
dhadara ancala-tale paila sei ksira
sthana lepi’ ksira lana ha-ila bahira
SYNONYMS
dhadara—of the mantle; ancala-tale—at the skirt; paila—he got; sei—that; ksira—pot of sweet rice; sthana lepi’-mopping that place; ksira—the pot of sweet rice; lana—taking; ha-ila—he went; bahira—out of the temple.
TRANSLATION
According to the Deity’s directions, the priest found the pot of sweet rice behind the cloth curtain. He removed the pot and mopped up the place where it had been kept. He then went out of the temple.
Madhya4.132
TEXT 132
dvara diya grame gela sei ksira lana
hate hate bule madhava-purike cahina
SYNONYMS
dvara diya—closing the door; grame—to the village; gela—went; sei—that; ksira—pot of sweet rice; lana—taking; hate hate—in every stall; bule—walks; madhava-purike—to Madhavendra Puri; cahina—calling.
TRANSLATION
Closing the door of the temple, he went to the village with the pot of sweet rice. He called out in every stall in search of Madhavendra Puri.
Madhya4.133
TEXT 133
ksira laha ei, yara nama ’madhava-puri’
toma lagi’ gopinatha ksira kaila curi
SYNONYMS
ksira laha—take the pot of sweet rice; ei—this; yara—whose; nama—name; madhava-puri—Madhavendra Puri; toma lagi’-for you only; gopinatha—the Deity of Lord Gopinatha; ksira—the pot of sweet rice; kaila—did; curi—steal.
TRANSLATION
Holding the pot of sweet rice, the priest called, “Will he whose name is Madhavendra Puri please come and take this pot! Gopinatha has stolen this pot of sweet rice for you!”
PURPORT
The difference between the Absolute Truth and relative truth is explained here. Lord Gopinatha has openly declared herein that He is a thief. He had stolen the pot of sweet rice, and this was not kept a secret because His act of stealing is a source of great transcendental bliss. In the material world, theft is criminal, but in the spiritual world the Lord’s stealing is a source of transcendental bliss. Mundane rascals, who cannot understand the absolute nature of the Personality of Godhead, sometimes call Lord Sri Krsna immoral, but they do not know that His seemingly immoral activities, which are not kept secret, afford pleasure to the devotees. Not understanding the transcendental behavior of the Supreme Personality of Godhead, these rascals slur His character and immediately fall into the category of miscreants (rascals, lowest among men, demons and those whose knowledge is taken away by the illusory energy). Krsna explains in the Bhagavad-gita (7.15):
na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jnana
asuram bhavam asritah
“Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.” (Bg. 7.15)
Mundane rascals cannot understand that whatever Krsna does, being absolute in nature, is all good. This quality of the Lord is explained in Srimad-Bhagavatam (10.33.29). One may consider certain acts of a supremely powerful person to be immoral by mundane calculations, but this is not actually the case. For example, the sun absorbs water from the surface of the earth, but it does not absorb water only from the sea. It also absorbs water from filthy sewers and ditches containing urine and other impure substances. The sun is not polluted by absorbing such water. Rather, the sun makes the filthy place pure. If a devotee approaches the Supreme Personality of Godhead for an immoral or improper purpose, he nonetheless becomes purified; the Lord does not become infected. In Srimad-Bhagavatam (10.29.15) it is stated that if one approaches the Supreme Lord even out of lust, anger or fear (kamam krodham bhayam), he is purified. The gopis, being young girls, approached Krsna because He was a beautiful young boy. From the external point of view, they approached the Lord out of lust, and the Lord danced with them at midnight. From the mundane point of view, these activities may appear immoral because a married or unmarried young girl cannot leave home to mix with a young boy and dance with him. Although this is immoral from the mundane viewpoint, the activities of the gopis are accepted as the highest form of worship because it was Lord Krsna whom they approached with lusty desires in the dead of night.
But these things cannot be understood by nondevotees. One must understand Krsna in tattva (truth). One should use his common sense and consider that if simply by chanting Krsna’s holy name one is purified, how then can the person Krsna be immoral? Unfortunately, mundane fools are accepted as educational leaders and are offered exalted posts for teaching irreligious principles to the general populace. This is explained in Srimad-Bhagavatam (7.5.31): andha yathandhair upaniyamanah. Blind men are trying to lead other blind men. Due to the immature understanding of such rascals, common men should not discuss Krsna’s pastimes with the gopis. A nondevotee should not even discuss His stealing sweet rice for His devotees. It is warned that one should not even think about these things. Although Krsna is the purest of the pure, mundane people, thinking of Krsna’s pastimes that appear immoral, themselves become polluted. Sri Caitanya Mahaprabhu therefore never publicly discussed Krsna’s dealings with the gopis. He used to discuss these dealings only with three confidential friends. He never discussed rasa-lila publicly, as the professional reciters do, although they do not understand Krsna or the nature of the audience. However, Sri Caitanya Mahaprabhu encouraged the public chanting of the holy name on a huge scale for as many hours as possible.
Madhya4.134
TEXT 134
ksira lana sukhe tumi karaha bhaksane
toma-sama bhagyavan nahi tribhuvane
SYNONYMS
ksira lana—taking the pot of sweet rice; sukhe—in happiness; tumi—you; karaha—do; bhaksane—eating; toma-sama—like you; bhagyavan—fortunate; nahi—there is no one; tri-bhuvane—within the three worlds.
TRANSLATION
The priest continued, “Would the sannyasi whose name is Madhavendra Puri please come and take this pot of sweet rice and enjoy the prasada with great happiness! You are the most fortunate person within these three worlds!”
PURPORT
Here is an example of a personal benediction by Krsna’s immoral activity. By Gopinatha’s stealing for His devotee, the devotee becomes the most fortunate person within the three words. Thus even the Lord’s criminal activities make His devotee the most fortunate person. How can a mundane rascal understand the pastimes of Krsna and judge whether He is moral or immoral? Since Krsna is the Absolute Truth, there are no mundane distinctions such as moral and immoral. Whatever He does is good. This is the real meaning of “God is good.” He is good in all circumstances because He is transcendental, outside the jurisdiction of this material world. Therefore, Krsna can be understood only by those who are already living in the spiritual world. This is corroborated in the Bhagavad-gita (14.26):
mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
“One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.”
One who is engaged in unalloyed devotional service to the Lord is already situated in the spiritual world (brahma-bhuyaya kalpate). In all circumstances, his activities and dealings with Krsna are transcendental and thus not understandable by mundane moralists. It is therefore better not to discuss such activities among mundane people. It is better to give them the Hare Krsna maha-mantra so that they will be gradually purified and then come to understand the transcendental activities of Krsna.
Madhya4.135
TEXT 135
eta suni’ puri-gosani paricaya dila
ksira diya pujari tanre dandavat haila
SYNONYMS
eta suni’-hearing this; puri-gosani—Madhavendra Puri; paricaya—introduction; dila—gave; ksira diya—delivering the pot of sweet rice; pujari—the priest; tanre—to him; dandavat haila—offered obeisances.
TRANSLATION
Hearing this invitation, Madhavendra Puri came out and identified himself. The priest then delivered the pot of sweet rice and offered his obeisances, falling flat before him.
PURPORT
A brahmana is not supposed to offer his obeisances by falling flat before anyone because a brahmana is considered to be in the highest caste. However, when a brahmana sees a devotee, he offers his dandavats. This brahmana priest did not ask Madhavendra Puri whether he was a brahmana, but when he saw that Madhavendra Puri was such a bona fide devotee that Krsna would even steal for him, he immediately understood the position of the saint. As stated by Sri Caitanya Mahaprabhu: kiba vipra, kiba nyasi, sudra kene naya yei krsna-tattva-vetta, sei ’guru’ haya. (Cc. Madhya 8.128) Had the brahmana priest been an ordinary brahmana, Gopinatha would not have talked with him in a dream. Since the Deity spoke to both Madhavendra Puri and the brahmana priest in dreams, practically speaking they were on the same platform. However, because Madhavendra Puri was a senior sannyasi Vaisnava, a paramahamsa, the priest immediately fell flat before him and offered obeisances.
Madhya4.136
TEXT 136
ksirera vrttanta tanre kahila pujari
suni’ premavista haila sri-madhava-puri
SYNONYMS
ksirera vrttanta—all the incidents that took place on account of the pot of sweet rice; tanre—to Madhavendra Puri; kahila—explained; pujari—the priest; suni’-hearing; prema-avista—saturated with love of Godhead; haila—became; sri-madhava-puri—Srila Madhavendra Puri.
TRANSLATION
When the story about the pot of sweet rice was explained to him in detail, Sri Madhavendra Puri at once became absorbed in ecstatic love of Krsna.
Madhya4.137
TEXT 137
prema dekhi’ sevaka kahe ha-iya vismita
krsna ye inhara vasa,--haya yathocita
SYNONYMS
prema dekhi’-seeing the ecstatic position of Madhavendra Puri; sevaka—the priest; kahe—said; ha-iya—being; vismita—struck with wonder; krsna—Lord Krsna; ye—that; inhara—by him; vasa—obliged; haya—it is; yathocita—befitting.
TRANSLATION
Upon seeing the ecstatic loving symptoms manifest in Madhavendra Puri, the priest was struck with wonder. He could understand why Krsna had become so much obliged to him, and he saw that Krsna’s action was befitting.
PURPORT
A devotee can bring Krsna perfectly under his control. This is explained in Srimad-Bhagavatam (10.14.3): ajita jito ’py asi tais tri-lokyam. Krsna is never conquered by anyone, but a devotee can conquer Him through devotional service. As stated in the Brahma-samhita (5.33): vedesu durlabham adurlabham atma-bhaktau. One cannot understand Krsna simply by reading Vedic literature. Although all Vedic literature is meant for understanding Krsna, one cannot understand Krsna without being a lover of Krsna. Therefore along with the reading of Vedic literature (svadhyaya), one must engage in devotional worship of the Deity (arcana-vidhi). Together these will enhance the devotee’s transcendental understanding of devotional service. Sravanadi suddha-citte karaye udaya (Cc. Madhya 22.107). Love of Godhead is dormant within everyone’s heart, and if one simply follows the standard process of devotional service, it is awakened. But foolish mundane people who simply read about Krsna mistakenly think that He is immoral or criminal.