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

Chapter 5

Madhya5.120

TEXT 120

utkalera raja purusottama-deva nama

sei desa jini’ nila kariya sangrama

SYNONYMS

utkalera—of Orissa; raja—the King; purusottama-deva—Purusottama-deva; nama—named; sei desa—this country; jini’-conquering; nila—took; kariya—executing; sangrama—fight.

TRANSLATION

Later there was a fight, and this country was conquered by King Purusottama-deva of Orissa.

Madhya5.121

TEXT 121

sei raja jini’ nila tanra simhasana

’manikya-simhasana’ nama aneka ratana

SYNONYMS

sei raja—that King (Maharaja Purusottama-deva); jini’-conquering; nila—took; tanra—his; simha-asana—the throne; manikya-simhasana—the throne known as Manikya-simhasana; nama—named; aneka—various; ratana—bedecked with jewels.

TRANSLATION

That King was victorious over the King of Vidyanagara, and he took possession of his throne, the Manikya-simhasana, which was bedecked with many jewels.

Madhya5.122

TEXT 122

purusottama-deva sei bada bhakta arya

gopala-carane mage,--’cala mora rajya

SYNONYMS

purusottama-deva—King Purusottama-deva; sei—that; bada—very great; bhakta—devotee; arya—Aryan; gopala-carane—at the lotus feet of Gopala; mage—begs; cala—please come; mora—my; rajya—to the kingdom.

TRANSLATION

King Purusottama-deva was a great devotee and was advanced in the civilization of the Aryans. He begged at the lotus feet of Gopala, “Please come to my kingdom.”

Madhya5.123

TEXT 123

tanra bhakti-vase gopala tanre ajna dila

gopala la-iya sei katake aila

SYNONYMS

tanra—his; bhakti-vase—under the obligation of the devotional service; gopala—Lord Gopala; tanre—unto Him; ajna dila—gave the order; gopala—the Gopala Deity; la-iya—taking; sei—that King; katake—to the city of Kataka; aila—returned.

TRANSLATION

When the King begged Him to come to his kingdom, Gopala, who was already obliged for his devotional service, accepted his prayer. Thus the King took the Gopala Deity and went back to Kataka.

Madhya5.124

TEXT 124

jagannathe ani’ dila manikya-simhasana

katake gopala-seva karila sthapana

SYNONYMS

jagannathe—unto Jagannatha; ani’-bringing; dila—presented; manikya-simhasana—the throne of the name Manikya-simhasana; katake—at Kataka; gopala-seva—the service of the Gopala Deity; karila sthapana—established.

TRANSLATION

After winning the Manikya throne, King Purusottama-deva took it to Jagannatha Puri and presented it to Lord Jagannatha. In the meantime, he also established regular worship of the Gopala Deity at Kataka.

Madhya5.125

TEXT 125

tanhara mahisi aila gopala-darsane

bhakti kari’ bahu alankara kaila samarpane

SYNONYMS

tanhara mahisi—his Queen; aila—came; gopala-darsane—to see the Gopala Deity; bhakti kari’-in great devotion; bahu—various; alankara—of ornaments; kaila—made; samarpane—presentation.

TRANSLATION

When the Gopala Deity was installed at Kataka, the Queen of Purusottama-deva went to see Him and, with great devotion, presented various kinds of ornaments.

Madhya5.126

TEXT 126

tanhara nasate bahu-mulya mukta haya

taha dite iccha haila, manete cintaya

SYNONYMS

tanhara nasate—on the nostril of the Queen; bahu-mulya—very valuable; mukta—pearl; haya—there was; taha—that; dite—to give; iccha—the desire; haila—there was; manete—in the mind; cintaya—thinks.

TRANSLATION

The Queen had a very valuable pearl, which she wore on her nose, and she wished to give it to Gopala. She then began to think as follows.

Madhya5.127

TEXT 127

thakurera nasate yadi chidra thakita

tabe ei dasi mukta nasaya paraita

SYNONYMS

thakurera nasate—in the nose of the Deity; yadi—if; chidra—a hole; thakita—there were; tabe—then; ei—this; dasi—maidservant; mukta—pearl; nasaya—on the nose; paraita—could put on.

TRANSLATION

“If there were a hole in the Deity’s nose, I could transfer the pearl to Him.”

Madhya5.128

TEXT 128

eta cinti’ namaskari’ gela sva-bhavane

ratri-sese gopala tanre kahena svapane

SYNONYMS

eta cinti’-thinking like that; namaskari’-offering obeisances; gela—went; sva-bhavane—to the palace of the King; ratri-sese—at the end of night; gopala—the Gopala Deity; tanre—unto her; kahena—says; svapane—in a dream.

TRANSLATION

Considering this, the Queen offered her obeisances to Gopala and returned to her palace. That night she dreamed that Gopala appeared and began to speak to her as follows.

Madhya5.129

TEXT 129

"balya-kale mata mora nasa chidra kari’

mukta paranachila bahu yatna kari’

SYNONYMS

balya-kale—in My childhood; mata—mother; mora—My; nasa—nose; chidra kari’-making a hole; mukta—a pearl; paranachila—was put on it; bahu—much; yatna—endeavor; kari’-taking.

TRANSLATION

"During My childhood My mother made a hole in My nose and with great endeavor set a pearl there.

Madhya5.130

TEXT 130

sei chidra adyapiha achaye nasate

sei mukta paraha, yaha cahiyacha dite"

SYNONYMS

sei chidra—that hole; adyapiha—still, until now; achaye—is; nasate—in the nose; sei—that; mukta—pearl; paraha—put on; yaha—which; cahiyacha—you desired; dite—to give to Me.

TRANSLATION

“That very hole is still there, and you can use it to set the pearl you desired to give Me.”

Madhya5.131

TEXT 131

svapne dekhi’ sei rani rajake kahila

raja-saha mukta lana mandire aila

SYNONYMS

svapne dekhi’-seeing the dream; sei rani—the Queen; rajake—unto the King; kahila—spoke; raja-saha—with the King; mukta—the pearl; lana—taking; mandire—to the temple; aila—they went.

TRANSLATION

After dreaming this, the Queen explained it to her husband, the King. Both the King and the Queen then went to the temple with the pearl.

Madhya5.132

TEXT 132

paraila mukta nasaya chidra dekhina

maha-mahotsava kaila anandita hana

SYNONYMS

paraila—set; mukta—the pearl; nasaya—on the nose; chidra—the hole; dekhina—seeing; maha-mahotsava—a great festival; kaila—performed; anandita—pleased; hana—being.

TRANSLATION

Seeing the hole in the nose of the Deity, they set the pearl there and, being very pleased, held a great festival.

Madhya5.133

TEXT 133

sei haite gopalera katakete sthiti

ei lagi ’saksi-gopala’ nama haila khyati

SYNONYMS

sei haite—since that time; gopalera—of Gopala; katakete—in the town of Kataka; sthiti—the establishment; ei lagi—for this reason; saksi-gopala—the witness Gopala; nama—named; haila—became; khyati—celebrated.

TRANSLATION

Since then, Gopala has been situated in the city of Kataka [Cuttak], and He has been known ever since as Saksi-gopala.

Madhya5.134

TEXT 134

nityananda-mukhe suni’ gopala-carita

tusta haila mahaprabhu svabhakta-sahita

SYNONYMS

nityananda-mukhe—from the mouth of Lord Nityananda Prabhu; suni’-hearing; gopala-carita—the narration of Gopala; tusta haila—became very pleased; mahaprabhu—Sri Caitanya Mahaprabhu; sva-bhakta-sahita—with His devotees.

TRANSLATION

Thus Sri Caitanya Mahaprabhu heard the narration of Gopala’s activities. Both He and His personal devotees became very pleased.

Madhya5.135

TEXT 135

gopalera age yabe prabhura haya sthiti

bhakta-gane dekhe--yena dunhe eka-murti

SYNONYMS

gopalera age—in front of Gopala; yabe—when; prabhura—of Lord Caitanya Mahaprabhu; haya—is; sthiti—situation; bhakta-gane—all the devotees; dekhe—see; yena—as if; dunhe—both of Them; eka-murti—one form.

TRANSLATION

When Sri Caitanya Mahaprabhu was sitting before the Gopala Deity, all the devotees saw Him and the Deity as being of the same form.

Madhya5.136

TEXT 136

dunhe--eka varna, dunhe--prakanda-sarira

dunhe--raktambara, dunhara svabhava--gambhira

SYNONYMS

dunhe—both of Them; eka varna—one complexion; dunhe—both of Them; prakanda-sarira—gigantic bodies; dunhe—both of Them; rakta-ambara—red clothes; dunhara—of both; svabhava—the natures; gambhira—grave.

TRANSLATION

Both of Them were of the same complexion, and both had the same gigantic bodies. Both wore saffron cloth, and both were very grave.

Madhya5.137

TEXT 137

maha-tejo-maya dunhe kamala-nayana

dunhara bhavavesa, dunhe--candra-vadana

SYNONYMS

maha-tejah-maya—brilliantly effulgent; dunhe—both of Them; kamala-nayana—lotus-eyed; dunhara—of both of Them; bhava-avesa—absorbed in ecstasy; dunhe—both of Them; candra-vadana—moon-faced.

TRANSLATION

The devotees saw that both Lord Caitanya Mahaprabhu and Gopala were brilliantly effulgent and had eyes like lotuses. They were both absorbed in ecstasy, and Their faces resembled full moons.

Madhya5.138

TEXT 138

dunha dekhi’ nityananda-prabhu maha-range

tharathari kari’ hase bhakta-gana-sange

SYNONYMS

dunha dekhi’-seeing both of Them; nityananda-prabhu—Lord Nityananda Prabhu; maha-range—in great jubilation; tharathari—indication; kari’-doing; hase—laughs; bhakta-gana-sange—along with the other devotees.

TRANSLATION

When Nityananda saw both the Gopala Deity and Sri Caitanya Mahaprabhu in that way, He began to exchange remarks with the devotees, all of whom were smiling.

Madhya5.139

TEXT 139

ei-mata maha-range se ratri vanciya

prabhate calila mangala-arati dekhina

SYNONYMS

ei-mata—in this way; maha-range—in great pleasure; se—that; ratri—night; vanciya—passing; prabhate—in the morning; calila—departed; mangala-arati—the mangala-arati performance; dekhina—seeing.

TRANSLATION

Thus with great pleasure Lord Sri Caitanya Mahaprabhu passed that night in the temple. After seeing the mangala-arati ceremony in the morning, He started on His journey.

Madhya5.140

TEXT 140

bhuvanesvara-pathe yaiche kaila darasana

vistari’ varniyachena dasa-vrndavana

SYNONYMS

bhuvanesvara-pathe—on the way to Bhuvanesvara; yaiche—as; kaila—He did; darasana—visiting; vistari’-vividly; varniyachena—has described; dasa-vrndavana—Vrndavana dasa Thakura.

TRANSLATION

[In his book Caitanya-bhagavata] Srila Vrndavana dasa Thakura has very vividly described the places visited by the Lord on the way to Bhuvanesvara.

PURPORT

In his book Caitanya-bhagavata, Antya-khanda, Srila Vrndavana dasa Thakura has very nicely described the Lord’s journey en route to Kataka (Cuttak). On that journey, the Lord visited a place known as Balihasta, or Balakaticati. He then visited the city of Bhuvanesvara, where Lord Siva’s temple is located. The temple of Bhuvanesvara is situated about five to six miles from Balakaticati. The temple of Lord Siva is mentioned in the Skanda Purana in the narration about the Lord’s garden and the one mango tree. A king named Kasiraja wanted to fight with Lord Krsna, and consequently he took shelter of Lord Siva to acquire the power to fight the Lord. Being pleased with his worship, Lord Siva helped him fight Krsna. Lord Siva’s name is Asutosa, which indicates that he is very easily satisfied when one worships him, regardless of the purpose, and he gives his devotee whatever benediction the devotee wants. Therefore, people are generally very fond of worshiping Lord Siva. Thus Kasiraja was helped by Lord Siva, but in the fight with Lord Krsna he was not only defeated but killed. In this way the weapon known as Pasupata-astra was baffled, and Krsna set fire to the city of Kasi. Later Lord Siva became conscious of his mistake in helping Kasiraja, and he begged Lord Krsna’s forgiveness. As a benediction from Lord Krsna, he received a place known as Ekamra-kanana. Later, the kings of the Kesari dynasty established their capital there, and for many hundreds of years they reigned over the state of Orissa.

Madhya5.141

TEXT 141

kamalapure asi bharginadi-snana kaila

nityananda-hate prabhu danda dharila

SYNONYMS

kamala-pure—to the place known as Kamalapura; asi—coming; bhargi-nadi—in the small river of the name Bharginadi; snana kaila—took a bath; nityananda-hate—in the hands of Lord Nityananda Prabhu; prabhu—Lord Sri Caitanya Mahaprabhu; danda—the sannyasa staff; dharila—left.

TRANSLATION

When Sri Caitanya Mahaprabhu arrived at Kamalapura, He took His bath in the Bharginadi River and left His sannyasa staff in the hands of Lord Nityananda.

PURPORT

In the Caitanya-bhagavata (Antya-khanda, Chapter Two) it is said that when Lord Sri Caitanya Mahaprabhu arrived at Sri Bhuvanesvara, He visited the temple of Lord Siva known as Gupta-kasi (the concealed Varanasi). Lord Siva established this as a place of pilgrimage by bringing water from all holy places and creating the lake known as Bindu-sarovara. Sri Caitanya Mahaprabhu took His bath in this lake, feeling a great regard for Lord Siva. From the spiritual point of view, people still go to take a bath in this lake. Actually, by taking a bath there, one becomes very healthy even from the material viewpoint. Taking a bath and drinking the water of this lake can cure any disease of the stomach. Regular bathing certainly cures indigestion. The river Bhargi or Bharginadi is now known as Danda-bhanga-nadi. It is situated six miles north of Jagannatha Puri. The reason for the change in names is given as follows.

Madhya5.142-143

TEXTS 142-143

kapotesvara dekhite gela bhakta-gana sange

etha nityananda-prabhu kaila danda-bhange

tina khanda kari’ danda dila bhasana

bhakta-sange aila prabhu mahesa dekhina

SYNONYMS

kapotesvara—the Siva temple of the name Kapotesvara; dekhite—to see; gela—went; bhakta-gana sange—with the devotees; etha—here; nityananda-prabhu—Lord Nityananda Prabhu; kaila—did; danda—of the sannyasa staff; bhange—breaking; tina khanda—three parts; kari’-making; danda—the staff; dila—threw in; bhasana—washing away; bhakta-sange—with the devotees; aila—returned; prabhu—Lord Caitanya Mahaprabhu; mahesa dekhina—having seen the temple of Lord Siva.

TRANSLATION

When Lord Caitanya Mahaprabhu went to the temple of Lord Siva known as Kapotesvara, Nityananda Prabhu, who was keeping His sannyasa staff in custody, broke the staff in three parts and threw it into the river Bharginadi. Later this river became known as Danda-bhanga-nadi.

PURPORT

The mystery of the sannyasa-danda (staff) of Sri Caitanya Mahaprabhu has been explained by Srila Bhaktisiddhanta Sarasvati Thakura. Sri Caitanya Mahaprabhu accepted the order of sannyasa from a Mayavadi sannyasi. The Mayavadi sannyasis generally carry one staff, or danda. Taking advantage of Sri Caitanya Mahaprabhu’s absence, Srila Nityananda Prabhu broke the staff into three parts and threw it into the river now known as the Danda-bhanga-nadi. In the sannyasa order there are four divisions-kuticaka, bahudaka, hamsa and paramahamsa. Only when the sannyasi remains on the kuticaka and bahudaka platforms can he carry a staff. However, when one is elevated to the status of hamsa or paramahamsa, after touring and preaching the bhakti cult, he must give up the sannyasa staff.

Sri Caitanya Mahaprabhu is Sri Krsna, the Supreme Personality of Godhead. It is therefore said, sri-krsna-caitanya, radha-krsna nahe anya: “Two personalities-Srimati Radharani and Sri Krsna-are combined in the incarnation of Sri Caitanya Mahaprabhu.” Therefore, considering Sri Caitanya Mahaprabhu to be an extraordinary person, Lord Nityananda Prabhu did not wait for the paramahamsa stage. He reasoned that the Supreme Personality of Godhead is automatically on the paramahamsa stage; therefore He does not need to carry the sannyasa-danda.

This is the reason Sri Nityananda Prabhu broke the staff into three pieces and threw it into the water.

Madhya5.144

TEXT 144

jagannathera deula dekhi’ avista haila

dandavat kari preme nacite lagila

SYNONYMS

jagannathera—of Lord Jagannatha; deula—the temple; dekhi’-seeing; avista—ecstatic; haila—became; dandavat kari—offering obeisances; preme—in the ecstasy of love of God; nacite—to dance; lagila—began.

TRANSLATION

After seeing the temple of Jagannatha from a distant place, Sri Caitanya Mahaprabhu immediately became ecstatic. After offering obeisances to the temple, He began to dance in the ecstasy of love of God.

PURPORT

The word deula refers to the temple where the Supreme Personality of Godhead is situated. The present temple of Jagannatha Puri was constructed by King Ananga-bhima. Historians say this temple must have been constructed at least two thousand years ago. During the time of Sri Caitanya Mahaprabhu, the small buildings surrounding the original temple had not been constructed. Nor was the high platform in front of the temple present during the time of Sri Caitanya Mahaprabhu.

Madhya5.145

TEXT 145

bhakta-gana avista hana, sabe nace gaya

premavese prabhu-sange raja-marge yaya

SYNONYMS

bhakta-gana—the devotees; avista—ecstatic; hana—being; sabe—all; nace—dance; gaya—sing; prema-avese—absorbed in love of God; prabhu-sange—with Lord Caitanya; raja-marge—on the pathway; yaya—going.

TRANSLATION

All the devotees became ecstatic in the association of Lord Caitanya, and thus absorbed in love of God, they were dancing and singing while going along the main road.

Madhya5.146

TEXT 146

hase, kande, nace prabhu hunkara garjana

tina-krosa patha haila--sahasra yojana

SYNONYMS

hase—laughs; kande—cries; nace—dances; prabhu—Lord Sri Caitanya Mahaprabhu; hunkara—ecstatic vibrations; garjana—resonations; tina-krosa—six miles; patha—the way; haila—became; sahasra yojana—thousands of miles.

TRANSLATION

Sri Caitanya Mahaprabhu laughed, cried, danced and made many ecstatic vibrations and sounds. Although the temple was only six miles away, to Him the distance seemed thousands of miles.

PURPORT

When Sri Caitanya Mahaprabhu was in ecstasy, He considered one moment to last as long as twelve years. After seeing the Jagannatha temple from a distant place, the Lord became so ecstatic that He considered the six-mile path many thousands of miles long.

Madhya5.147

TEXT 147

calite calite prabhu aila ’atharanala’

tahan asi’ prabhu kichu bahya prakasila

SYNONYMS

calite calite—walking in this way; prabhu—the Lord; aila—arrived; atharanala—at a place known as Atharanala; tahan—there; asi’-coming; prabhu—the Lord; kichu—some; bahya—external consciousness; prakasila—expressed.

TRANSLATION

Thus walking and walking, the Lord eventually arrived at the place known as Atharanala. Arriving there, He expressed His external consciousness, speaking to Sri Nityananda Prabhu.

PURPORT

At the entrance to Jagannatha Puri is a bridge with eighteen arches called Atharanala. (Athara means eighteen.)

Madhya5.148

TEXT 148

nityanande kahe prabhu,--deha mora danda

nityananda bale,--danda haila tina khanda

SYNONYMS

nityanande—to Lord Nityananda; kahe—asks; prabhu—Lord Caitanya; deha—give; mora—My; dandasannyasa staff; nityananda bale—Sri Nityananda replies; danda—Your sannyasa staff; haila—became; tina khanda—divided into three parts.

TRANSLATION

When Lord Caitanya Mahaprabhu had thus regained external consciousness, He asked Lord Nityananda Prabhu, “Please return My staff.” Nityananda Prabhu then replied, “It has been broken into three parts.”

Madhya5.149

TEXT 149

premavese padila tumi, tomare dharinu

toma-saha sei danda-upare padinu

SYNONYMS

prema-avese—in an ecstatic condition; padila—fell down; tumi—You; tomare—You; dharinu—I caught; toma-saha—with You; sei—that; danda-upare—upon that staff; padinu—I fell down.

TRANSLATION

Nityananda Prabhu said, "When You fell down in ecstasy, I caught You, but both of Us together fell upon the staff.

Madhya5.150

TEXT 150

dui-janara bhare danda khanda khanda haila

sei khanda kanha padila, kichu na janila

SYNONYMS

dui-janara—of Us two; bhare—by the weight; danda—the staff; khanda khanda—broken to pieces; haila—became; sei—those; khanda—pieces; kanha padila—where they fell; kichu—anything; na janila—is not known.

TRANSLATION

"Thus the staff broke under Our weight. Where the pieces have gone, I cannot say.

Madhya5.151

TEXT 151

mora aparadhe tomara danda ha-ila khanda

ye ucita haya, mora kara tara danda"

SYNONYMS

mora—My; aparadhe—by the offense; tomara—Your; dandasannyasa staff; ha-ila—became; khanda—broken; ye—whatever; ucita—fitting; haya—is; mora—to Me; kara—do; tara—for that; danda—punishment.

TRANSLATION

“It is certainly because of My offense that Your staff was broken. Now You can punish Me on this account as You think proper.”

Madhya5.152

TEXT 152

suni’ kichu mahaprabhu duhkha prakasila

isat krodha kari’ kichu kahite lagila

SYNONYMS

suni’-hearing this; kichu—some; mahaprabhu—Lord Caitanya Mahaprabhu; duhkha—unhappiness; prakasila—expressed; isat—little; krodha—anger; kari’-showing; kichu—something; kahite—to speak; lagila—began.

TRANSLATION

After hearing the story about how His staff had been broken, the Lord expressed a little sadness and, displaying a bit of anger, began to speak as follows.

PURPORT

Sri Nityananda Prabhu considered Lord Caitanya Mahaprabhu’s acceptance of sannyasa to be useless. He therefore relieved the Lord of the trouble of carrying the staff. Sri Caitanya Mahaprabhu expressed anger because He wanted to teach all other sannyasis that they should not give up the staff before attaining the platform of paramahamsa. Seeing that the regulative principles could be slackened by such action, Caitanya Mahaprabhu wanted to carry the staff personally. However, Nityananda broke it. For this reason Caitanya Mahaprabhu displayed a little anger. It is said in the Bhagavad-gita (3.21), yad yad acarati sresthas tat tad evetaro janah: Whatever great people do, others follow. Sri Caitanya Mahaprabhu wanted to follow the Vedic principles strictly in order to save inexperienced neophytes who try to imitate paramahamsas.

Madhya5.153

TEXT 153

nilacale ani’ mora sabe hita kaila

sabe danda-dhana chila, taha na rakhila

SYNONYMS

nilacale—to Jagannatha Puri; ani’-bringing; mora—My; sabe—all of you; hita—benefit; kaila—did; sabe—only; danda-dhana—one staff; chila—there was; taha—that also; na—not; rakhila—you kept.

TRANSLATION

Caitanya Mahaprabhu said, "You have all benefited Me by bringing Me to Nilacala. However, My only possession was that one staff, and you have not kept it.

Madhya5.154

TEXT 154

tumi-saba age yaha isvara dekhite

kiba ami age yai, na yaba sahite

SYNONYMS

tumi-saba—all of you; age—ahead; yaha—go; isvara dekhite—to see Jagannatha; kiba—or; ami—I; age—ahead; yai—go; na—not; yaba—I shall go; sahite—with you.

TRANSLATION

“So all of you should go before or behind Me to see Lord Jagannatha. I shall not go with you.”

Madhya5.155

TEXT 155

mukunda datta kahe,--prabhu, tumi yaha age

ami-saba pache yaba, na yaba tomara sange

SYNONYMS

mukunda datta kahe—the devotee named Mukunda Datta said; prabhu—my Lord; tumi—You; yaha—go; age—in front; ami-saba—all of us; pache—behind; yaba—shall go; na—not; yaba—shall go; tomara sange—with You.

TRANSLATION

Mukunda Datta told Sri Caitanya Mahaprabhu, “My Lord, You should go ahead and allow all the others to follow. We shall not go with You.”

Madhya5.156

TEXT 156

eta suni’ prabhu age calila sighra-gati

bujhite na pare keha dui prabhura mati

SYNONYMS

eta suni’-hearing this; prabhu—Lord Sri Caitanya Mahaprabhu; age—in front of the other devotees; calila—began to go; sighra-gati—very swiftly; bujhite—to understand; na—not; pare—able; keha—anyone; dui—two; prabhura—of the Lords; mati—intentions.

TRANSLATION

Sri Caitanya Mahaprabhu then began to walk very swiftly before all the other devotees. No one could understand the real purpose of the two Lords, Caitanya Mahaprabhu and Nityananda Prabhu.

Madhya5.157

TEXT 157

inho kene danda bhange, tenho kene bhangaya

bhangana krodhe tenho inhake dosaya

SYNONYMS

inho—Nityananda; kene—why; danda—the staff; bhange—breaks; tenho—Sri Caitanya Mahaprabhu; kene—why; bhangaya—allows to break it; bhangana—after allowing to break it; krodhe—in anger; tenho—Sri Caitanya Mahaprabhu; inhake—Lord Nityananda; dosaya—accuses.

TRANSLATION

The devotees could not understand why Nityananda Prabhu broke the staff, why Sri Caitanya Mahaprabhu permitted Him to do so, or why, after permitting Him, Caitanya Mahaprabhu became angry.

Madhya5.158

TEXT 158

danda-bhanga-lila ei--parama gambhira

sei bujhe, dunhara pade yanra bhakti dhira

SYNONYMS

danda-bhanga-lila—the pastime of breaking the staff; ei—this; parama—very; gambhira—grave; sei bujhe—one can understand; dunhara—of both of Them; pade—to the lotus feet; yanra—whose; bhakti—devotional service; dhira—fixed.

TRANSLATION

The pastime of the breaking of the staff is very deep. Only one whose devotion is fixed upon the lotus feet of the two Lords can understand it.

PURPORT

One who understands Sri Caitanya Mahaprabhu and Nityananda Prabhu in reality can understand Their identity as well as the breaking of the staff. All the previous acaryas, being induced to engage themselves fully in the service of the Lord, gave up attachment for material life and thus accepted the staff, which signifies full engagement of the mind, speech and body in the service of the Lord. Sri Caitanya Mahaprabhu accepted the regulative principles of the renounced order of life. That is completely clear. However, in the paramahamsa stage there is no need to accept a danda (staff), and Sri Caitanya Mahaprabhu was certainly in the paramahamsa stage. Nonetheless, to indicate that everyone should take sannyasa at the end of life in order to engage fully in the service of the Lord, even paramahamsas like Sri Caitanya Mahaprabhu and His confidential devotees follow the regulative principles unfailingly. Indeed, that was His purpose. Nityananda Prabhu, who was His eternal servitor, believed that there was no need for Sri Caitanya Mahaprabhu to carry the staff, and to declare to the world that Sri Caitanya Mahaprabhu was above all regulations, He broke it into three pieces. The pastime known as danda-bhanga-lila is thus explained by Srila Bhaktisiddhanta Sarasvati Thakura.

Madhya5.159

TEXT 159

brahmanya-deva-gopalera mahima ei dhanya

nityananda--vakta yara, srota--sri-caitanya

SYNONYMS

brahmanya-deva—the Supreme Personality of Godhead, who is merciful to the brahmanas; gopalera—of Gopala; mahima—glories; ei—these; dhanya—glorified; nityananda—Lord Nityananda Prabhu; vakta—the speaker; yara—of the narration; srota—the hearer; sri-caitanya—Sri Caitanya Mahaprabhu.

TRANSLATION

The glories of Lord Gopala, who is merciful to brahmanas, are very great. The narration of Saksi-gopala was spoken by Nityananda Prabhu and heard by Sri Caitanya Mahaprabhu.

PURPORT

There are four points of instruction one should consider in the story of Saksi-gopala. First, the Deity (arca-vigraha) of Sri Gopala is eternally sac-cid-ananda-vigraha, the transcendental form of the Lord. Second, the Deity surpasses material regulative principles and extends the reality of transcendental principles. Third, one can be situated in a transcendental position after becoming a brahmana, but as a brahmana, one has to follow the regulative principles very strictly. Lastly, brahmanya-deva indicates Lord Sri Krsna Himself, who is worshiped thus: namo brahmanya-devaya go-brahmana-hitaya ca jagad-dhitaya krsnaya govindaya namo namah. This indicates that a devotee who is under the protection of Krsna is automatically situated as a brahmana, and such a brahmana is not illusioned. This is factual.

Madhya5.160

TEXT 160

sraddha-yukta hana iha sune yei jana

acire milaye tare gopala-carana

SYNONYMS

sraddha-yukta—with faith and love; hana—being; iha—this narration; sune—hears; yei—which; jana—person; acire—very soon; milaye—gets; tare—he; gopala-carana—the lotus feet of Lord Gopala.

TRANSLATION

One who hears this narration of Lord Gopala with faith and love very soon attains the lotus feet of Lord Gopala.

Madhya5.161

TEXT 161

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa—Srila Rupa Gosvami; raghunatha—Srila Raghunatha dasa Gosvami; pade—at the lotus feet; yara—whose; asa—expectation; caitanya-caritamrta—the book named Caitanya-caritamrta; kahe—describes; krsnadasa—Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, Fifth Chapter, describing the activities of Saksi-gopala.

Next chapter (Madhya 6)