viernes, 17 de junio de 2011

Śrī Caitanya-bhāgavata - Śrīla Vṛndāvana dāsa Ṭhākura 11.77-11.127

Śrī Caitanya-bhāgavata - Śrīla Vṛndāvana dāsa Ṭhākura

Commentary by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura

CB Ādi-khaṇḍa 11.77

bujhiyā mukunda eka kṛṣṇera carita
gāite lāgilā ati premera sahita


Understanding the situation, Mukunda began to sing a song about Kṛṣṇa with great devotion.

CB Ādi-khaṇḍa 11.78

yei-mātra śunilena mukundera gīte
paḍilā īśvara-purī ḍhali’ pṛthivīte


As the sound of Mukunda’s singing entered his ears, Śrī Īśvara Purī fell to the ground.


The heart of Purīpāda was melted by the love-filled singing of Mukunda, and his body displayed ecstatic transformations of love. The shedding of artificial tears by pseudo sampradāya members who imitate the transcendental position of the actual Vaiṣṇavas simply results in their being deprived of the devotees’ association. Realizing their ineligibility, persons whose hearts are steel-framed display artificial duplicitous emotions in order to attract people—this falls in the category of pretentious emotions.

CB Ādi-khaṇḍa 11.79

nayanera jale anta nāhika tāhāna
punaḥ-punaḥ bāḍe prema-dhārāra payāna


Incessant tears flowed from his eyes, and the waves of his love increased again and again.

CB Ādi-khaṇḍa 11.80

āste vyaste advaita tulilā nija-kole
siñcita haila aṅga nayanera jale


Advaita Prabhu hastily took him in His arms, and His entire body became wet with tears.

CB Ādi-khaṇḍa 11.81

samvaraṇa nahe prema punaḥ-punaḥ bāḍe
santoṣe mukunda ucca kari’ śloka paḍe


The symptoms of ecstatic love continued to increase rather than diminish as Mukunda began to loudly recite appropriate verses.

CB Ādi-khaṇḍa 11.82

dekhiyā vaiṣṇava saba premera vikāra
atula ānanda mane janmila sabāra


The Vaiṣṇavas’ hearts were filled with incomparable happiness as they saw their transformations of ecstatic love.

CB Ādi-khaṇḍa 11.83

pāche sabe cinilena śrī-īśvara-purī
prema dekhi sabei saṅare ‘hari-hari’


Later, when they learned that he was Īśvara Purī, the devotees all remembered Lord Hari.

CB Ādi-khaṇḍa 11.84

ei-mata īśvara-purī navadvīpa-pure
alakṣite bulena, cinite keha nāre


In this way, as Īśvara Purī wandered about Navadvīpa in disguise, no one was able to recognize him.

CB Ādi-khaṇḍa 11.85-86

daive eka-dina prabhu śrī-gaurasundara
paḍāiyā āisena āpanāra ghara
pathe dekhā haila īśvara-purī-sane
bhṛtya dekhi’ prabhu namaskarilā āpane


One day, as Śrī Gaurasundara was returning home from school, by providence He met Śrī Īśvara Purī. Seeing His eternal servant, the Lord offered him obeisances.


The etiquette that householders offer respects to members of the renounced order of life is prescribed in the Dharma-śāstras. As a gṛhastha brāhmaṇa, Śrī Gaurasundara duly offered obeisances to the Vaiṣṇava sannyāsī. Although Śrī Gaurasundara is the Lord of the fourteen worlds and although He later enacted the pastime of accepting initiation from Īśvara Purī, in reality Īśvara Purī was the servant of Śrī Gaurasundara.

CB Ādi-khaṇḍa 11.87

ati anirvacanīya ṭhākura sundara
sarva-mate sarva-vilakṣaṇa-guṇa-dhara


Viśvambhara’s personal beauty was indescribable. He was the reservoir of all extraordinary qualities.

CB Ādi-khaṇḍa 11.88

yadyapi tāhāna marma keha nāhi jāne
tathāpi sādhvasa kare dekhi’ sarva-jane


Although people did not know His real identity, they nevertheless had great respect for Him.

CB Ādi-khaṇḍa 11.89

cāhena īśvara-purī prabhura śarīra
siddha-puruṣera prāya parama gambhīra


When Īśvara Purī saw Nimāi’s features, he could understand that Nimāi was a most grave and exalted personality.


The words siddha-puruṣera prāya mean “equal to a mahā-bhāgavata.” One should not misunderstand that the word prāya, or “almost,” means that when Purīpāda saw Śrī Gaurasundara he did not even consider Him a siddha-puruṣa. Rather, he understood that the Lord, who was dressed as a siddha-puruṣa, was worshipable, and since the Lord accepted the mood of a devotee, He appeared as a siddha-puruṣa.

CB Ādi-khaṇḍa 11.90

jijñāsena,—“tomāra ki nāma, vipra-vara?
ki puṅthi paḍāo, paḍa, kon sthāne ghara?”


Īśvara Purī inquired: “O best of the brāhmaṇas, what is Your name? What are You studying and teaching, and where do You live?”

CB Ādi-khaṇḍa 11.91

śeṣe sabe bolilena,—“nimāi paṇḍita”
“tumi se!” baliyā baḍa hailā haraṣita


When the others replied, “He is Nimāi Paṇḍita,” Īśvara Purī joyfully said, “So, You are Nimāi!”

CB Ādi-khaṇḍa 11.92

bhikṣā-nimantraṇa prabhu karilena tā’ne
mahādare gṛhe lai’ calilā āpane


The Lord invited Īśvara Purī for lunch and then respectfully brought him home.


It is the duty of householder brāhmaṇas to invite Vaiṣṇava sannyāsīs to their homes for lunch. Therefore as an ideal householder brāhmaṇa, Gaurasundara invited Śrī Purīpāda to His house for lunch.

CB Ādi-khaṇḍa 11.93

kṛṣṇera naivedya śacī karilena giyā
bhikṣā kari’ viṣṇu-gṛhe vasilā āsiyā


Mother Śacī prepared an offering for Kṛṣṇa, and after honoring the prasāda, Īśvara Purī sat in the temple room.


After honoring kṛṣṇa-prasāda that had been cooked by Śacī, Īśvara Purīpāda sat in the temple room of Śacī’s house.

CB Ādi-khaṇḍa 11.94

kṛṣṇera prastāva saba kahite lāgilā
kahite kṛṣṇera kathā avaśa hailā


Thereafter, Īśvara Purī became fully absorbed while describing topics of Lord Kṛṣṇa.


While discussing topics of Kṛṣṇa, Īśvara Purī’s spiritual senses became almost inert. He became intoxicated in the service of the Lord as if he were directly situated in the spiritual world. The subtle and gross designations of conditioned souls who are averse to the Lord are obstacles on the path of realizing the kingdom of Vaikuṇṭha. By discussing topics of Hari, such obstacles are surpassed.

CB Ādi-khaṇḍa 11.95

apūrva premera dhārā dekhiyā santoṣa
nā prakāśe’ āpana’ lokera dīna-doṣa


The Lord was satisfied to see his unprecedented symptoms of love, which he did not disclose due to people’s misfortunate position.


The words dīna-doṣa are explained as follows: Due to the conditioned soul’s aversion to Lord Hari, they are cheated from the wealth of service attitude. Therefore they are called dīna or kṛpaṇa, poor or miserly, not brāhmaṇa. The Vaiṣṇavas do not reveal their good fortune to the conditioned souls. The hearts of those who make a show of Vaiṣṇavism to impress people are full of duplicity. Seeing the disqualification of ordinary people, Vaiṣṇavas do not allow them to know the symptoms of their worship or the characteristics of their service. Because the prākṛta-sahajiyās claim to be Vaiṣṇavas, they cannot recognize pure devotees. In their first encounters with Śrī Rāya Rāmānanda and Śrī Puṇḍarīka Vidyānidhi, respectively, Śrī Pradyumna Miśra and the residents of Navadvīpa foolishly considered them as attached to material enjoyment. We will see in the Sixteenth Chapter of this book that a pseudo brāhmaṇa was beaten by a snake-charmer simply for imitating Śrī Ṭhākura Haridāsa. Since the devotees who relish love of God do not exhibit their loving sentiments either in the marketplace or to the materialistic sahajiyās, the prākṛta-sahajiyās consider such pure devotees of the Lord to be sense enjoyers and thus drown in the mire of offenses. Because this evil practice was going on in the world, Śrī Purīpāda, though a Vaiṣṇava sannyāsī, did not exhibit transformations of love in the dress of a sannyāsī.

CB Ādi-khaṇḍa 11.96

māsa-kata gopīnātha ācāryera ghare
rahilā īśvara-purī navadvīpa-pure


Īśvara Purī stayed for a few months in Navadvīpa at the home of Śrī Gopīnātha Ācārya.


Gopīnātha Ācārya was a resident of Navadvīpa, the son-in-law of Maheśvara Viśārada, who lived in Vidyānagara, and the brother-in-law of Sārvabhauma Bhaṭṭācārya and Madhusūdana Vācaspati. In the opinion of some, he was the incarnation of Lord Brahmā. As described in Gaura-gaṇoddeśa-dīpikā (75):

gopīnāthācārya-nāmā      brahmā jñeyo jagat-patiḥ
nava-vyūhe tu gaṇito      yas tantre tantra vidibhiḥ

“Gopīnātha Ācārya was the incarnation of Lord Brahmā, the creator of the universe. He was one of the Nava Vyuhas and a knower of the Tantras.”

In the opinion of others, he was Ratnāvalī-sakhī of Vraja. As stated in the Gaura-gaṇoddeśa-dīpikā (178):

purā prāṇa-sakhī yāsīn      nāmnā ratnāvalī vraje
gopīnāthākhyakācāryo      nirmalatvena viśrutaḥ

“Ratnāvalī, the prāṇa-sakhī of Vraja, has now appeared as the pure, learned Gopīnātha Ācārya.”

Since Purīpāda came in the disciplic succession of the senior Vaiṣṇava Śrī Madhva Muni, he is included in the Brahma-sampradāya, which is one of the four authorized sampradāyas. As a subordinate Vaiṣṇava lives in the home of his guru, Purīpāda lived a few months in Navadvīpa in the house of Gopīnātha Bhaṭṭācārya, the incarnation of Lord Brahmā.

CB Ādi-khaṇḍa 11.97

sabe baḍa ullasita dekhite tāhāne
prabhu o dekhite nitya calena āpane


Everyone was overjoyed to see him, and the Lord would also regularly go to visit him.

CB Ādi-khaṇḍa 11.98

gadādhara paṇḍitera dekhi’ prema-jala
baḍa prīta vāse’ tā’ne vaiṣṇava-sakala


Seeing Gadādhara Paṇḍita’s tears of love, all the Vaiṣṇavas felt great affection for him.

CB Ādi-khaṇḍa 11.99

śiśu haite saṁsāre virakta baḍa mane
īśvara-purī o sneha karena tāhāne


As he was detached from worldly life since childhood, Īśvara Purī also felt similar affection for him.

CB Ādi-khaṇḍa 11.100

gadādhara-paṇḍitere āpanāra kṛta
puṅthi paḍāyena nāma ‘kṛṣṇa-līlāmṛta’


He had Gadādhara Paṇḍita study a book that he had written named Kṛṣṇa-līlāmṛta.


Śrī Īśvara Purīpāda composed or compiled the book, Śrī Kṛṣṇa-līlāmṛta, which he taught to Śrī Gadādhara Paṇḍita Gosvāmī, as he considered the boy worthy of affection.

CB Ādi-khaṇḍa 11.101

paḍāiyā paḍiyā ṭhākura sandhyā-kāle
īśvara-purīre namaskaribāre cale


After studying and teaching, the Lord went in the evening to offer His obeisances to Īśvara Purī.

CB Ādi-khaṇḍa 11.102

prabhu dekhi’ śrī-īśvara-purī haraṣita
‘prabhu’ hena nā jānena, tabu baḍa prīta


Īśvara Purī was happy to see Nimāi, and though he did not know Him as the Supreme Lord, he still had love for Him.

CB Ādi-khaṇḍa 11.103

hāsiyā bolena,—“tumi parama-paṇḍita
āmi puṅthi kariyāchi kṛṣṇera carita


Īśvara Purī smiled and said, “You are a big scholar. I’ve written a book about the characteristics of Lord Kṛṣṇa.”

CB Ādi-khaṇḍa 11.104

sakala balibā,—kothā thāke kon doṣa?
ihāte āmāra baḍa parama-santoṣa”


“I would be most satisfied if You would tell me if there is any fault in it.”

CB Ādi-khaṇḍa 11.105

prabhu bole,—“bhakta-vākya kṛṣṇera varṇana
ihāte ye doṣa dekhe, se-i ‘pāpī’ jana


The Lord replied, “Whoever finds fault in a devotee’s description of Lord Kṛṣṇa is a sinful person.”

CB Ādi-khaṇḍa 11.106

bhaktera kavitva ye-te-mate kene naya
sarvathā kṛṣṇera prīti tāhāte niścaya


“Kṛṣṇa is certainly pleased with His devotee’s poetry, even though it is imperfectly composed.”

CB Ādi-khaṇḍa 11.107

mūrkha bole ‘viṣṇāya’, ‘viṣṇave’ bole dhīra
dui vākya parigraha kare kṛṣṇa vīra


“An uneducated person may chant viṣṇāya, while a sober person will chant the proper form, viṣṇave, but the Supreme Lord Kṛṣṇa will accept both forms when they are chanted with devotion.”


To Lord Kṛṣṇa, a paṇḍita expert in correct language and someone ignorant of correct language are both equal. Of the two, Kṛṣṇa bestows more mercy on the one who has more enthusiasm for the service of Kṛṣṇa. Kṛṣṇa, the omniscient Supersoul of every living entity, is not guilty of the fault of partiality. So-called learned persons who are devoid of devotion proudly consider themselves learned as they reveal their foolishness by pointing out faults in the transcendental language of the pure devotees. The Supreme Lord and master of Sarasvatī confirms the foolishness of the so-called learned offenders who are envious of the devotees at every step. Thus their pride of learning is diminished. Due to the absence of realisation in the Absolute Truth, Śrī Kṛṣṇa Caitanya, they belch forth mundane knowledge of sense enjoyment. This is the cause of their disease and falldown.

CB Ādi-khaṇḍa 11.108

mūrkho vadati viṣṇāya      dhīro vadati viṣṇave
ubhayos tu samaṁ puṇyaṁ      bhāva-grāhī janārdanaḥ


“At the time of offering obeisances to Lord Viṣṇu, a foolish person chants viṣṇāya namaḥ (this is improper due to faulty grammar) and a learned person chants viṣṇave namaḥ (this is the correct form). But both achieve equal piety by their offering of obeisances, because Lord Śrī Janārdana sees the sentiment of the living being, in other words, He sees the degree of devotion, or in other words, He awards the result accordingly (He does not see one’s foolishness or intelligence).

CB Ādi-khaṇḍa 11.109

ihāte ye doṣa dekhe, tāhāra se doṣa
bhaktera varṇana-mātra kṛṣṇera santoṣa


“One who finds fault with a devotee is himself at fault, for a devotee’s descriptions are meant only for the pleasure of Kṛṣṇa.”

CB Ādi-khaṇḍa 11.110

ataeva tomāra se premera varṇana
ihāte dūṣibeka kon sāhasika jana?”


“Therefore who will dare find fault with your devotional descriptions of Kṛṣṇa’s pastimes?”

CB Ādi-khaṇḍa 11.111

śuniyā īśvara-purī prabhura uttara
amṛta-siñcita haila sarva-kalevara


Hearing Nimāi’s reply was like a shower of nectar on the body of Īśvara Purī.

CB Ādi-khaṇḍa 11.112

punaḥ hāsi’ bolena,—“tomāra doṣa nāi
avaśya balibā, doṣa thāke yei ṭhāñi”


He then smiled and said, “You will not be at fault, but You must tell me if there is any error in the book.”

CB Ādi-khaṇḍa 11.113

ei-mata prati-dina prabhu tā’na saṅge
vicāra karena dui cāri daṇḍa raṅge


Thereafter Nimāi would daily sit with Īśvara Purī for one or two hours to discuss his book.

CB Ādi-khaṇḍa 11.114-119

eka-dina prabhu tā’na kavitva śuniyā
hāsi’ dūṣilena, “dhātu nā lāge” baliyā
prabhu bole,—“e dhātu ‘ātmanepadī’ naya”
baliyā calilā prabhu āpana-ālaya
īśvara-purī o sarva-śāstrete paṇḍita
vidyā-rasa-vicāre o baḍa haraṣita
prabhu gele sei ‘dhātu’ karena vicāra
siddhānta karena taṅhi aśeṣa-prakāra
sei ‘dhātu’ karena ‘ātmanepadī’ nāma
āra dine prabhu gele, karena vyākhyāna
“ye dhātu ‘parasmaipadī’ bali’ gelā tumi
tāhā ei sādhiluṅ ‘ātmanepadī’ āmi”


After hearing his poetry one day, the Lord smiled and said, “The verb root of this sentence is incorrect. The ātmanepadī form should not be used here.” After saying this, the Lord returned home. Īśvara Purī was a learned scholar in the scriptures, and he enjoyed analysing scholastic topics. After Nimāi left, Īśvara Purī considered the verb root that he had used and came to a conclusion from many different angles. He left the verb in its ātmanepadī form, and when Nimāi came the next day, he explained, “I have concluded that the verb that You said yesterday should be parasmaipadī should remain ātmanepadī.”


Dhātus are verb roots that indicate actions. When mixed with the ten inflective classes beginning with laṭ they produce the various tenses and moods. Considering each verb in the three persons and three numbers results in nine forms for each tense and mood. Some of these roots are ātmanepadī, and some are parasmaipadī; and apart from these, some are ubhayapadī. The parasmaipadī roots have 90 forms, and there are the same number of ātmanepadī forms. Thus altogether there are 180 forms of these two kinds of roots.

Since Nimai Paṇḍita said that the form of the root in the verse spoken by Īśvara Purī was not ātmanepadī, Īśvara Purīpāda concluded that according to grammar the form of the root was ubhayapadī. Therefore there was no fault in using the ātmanepadī form of the root.

CB Ādi-khaṇḍa 11.120

vyākhyāna śuniyā prabhu parama-santoṣa
bhṛtya-jaya-nimitta nā dena āra doṣa


When the Lord heard his explanation, He was most satisfied with His servant’s victory and He did not find any further fault.

CB Ādi-khaṇḍa 11.121

‘sarva kāla prabhu bāḍāyena bhṛtya-jaya’
ei tā’na svabhāva sakala vede kaya


The Vedas declare that the Lord by nature always expands His devotees’ glories by making them victorious.

CB Ādi-khaṇḍa 11.122

ei-mata kata-dina vidyā-rasa-raṅge
āchilā īśvara-purī gauracandra-saṅge


In this way Īśvara Purī passed a few months enjoying scholastic pastimes with Śrī Gauracandra.

CB Ādi-khaṇḍa 11.123

bhakti-rase cañcala—ekatra nahe sthiti
paryaṭane calilā pavitra kari’ kṣiti


Īśvara Purī, however, would not remain in one place due to the restless nature of his ecstatic love. He thus went out on pilgrimage to purify the earth.


After purifying the town of Navadvīpa, Śrī Īśvara Purīpāda went elsewhere for the service of Kṛṣṇa. Such traveling to different places by the mahā-bhāgavatas is considered restlessness by fools. But those who have strong enthusiasm for serving Kṛṣṇa are not solicitors of material objects for sense gratification like the ordinary materialistic fools.

CB Ādi-khaṇḍa 11.124

ye śunaye īśvara-purīra puṇya-kathā
tā’na vāsa haya kṛṣṇa-pāda-padma yathā


Whoever hears the auspicious topics about Śrī Īśvara Purī lives at the lotus feet of Lord Kṛṣṇa.

CB Ādi-khaṇḍa 11.125-126

yata prema mādhavendra-purīra śarīre
santoṣe dilena saba īśvara-purīre
pāiyā gurura prema kṛṣṇera prasāde
bhramena īśvara-purī ati nirvirodhe


Śrī Mādhavendra Purī happily gave the complete treasure of his ecstatic love to Śrī Īśvara Purī. By the mercy of Kṛṣṇa, Śrī Īśvara Purī obtained love of God from his spiritual master, so he travelled free from all anxieties.


A description of Śrī Īśvara Purīpāda’s respectful and unalloyed service to his spiritual master, Śrī Mādhavendra Purīpāda, and the attainment of his mercy is found in the Caitanya-caritāmṛta (Antya 8.26-30):

“Rāmacandra Purī was thus denounced by Mādhavendra Purī. Due to his offense, gradually material desire appeared within him. One who is attached to dry speculative knowledge has no relationship with Kṛṣṇa. His occupation is criticizing Vaiṣṇavas. Thus he is situated in criticism. “

“Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, performed service to Mādhavendra Purī, cleaning up his stool and urine with his own hand. Īśvara Purī was always chanting the holy name and pastimes of Lord Kṛṣṇa for Mādhavendra Purī to hear. In this way he helped Mādhavendra Purī remember the holy name and pastimes of Lord Kṛṣṇa at the time of death. Pleased with Īśvara Purī, Mādhavendra Purī embraced him and gave him the benediction that he would be a great devotee and lover of Kṛṣṇa.”

CB Ādi-khaṇḍa 11.127

śrī kṛṣṇa-caitanya nityānanda-cānda jāna
vṛndāvana dāsa tachu pada-yuge gāna


Accepting Śrī Caitanya and Nityānanda Prabhu as my life and soul, I, Vṛndāvana dāsa, sing the glories of Their lotus feet.

Thus ends this English translation of the Gauḍīya-bhāṣya commentary on Śrī Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Eleven, entitled, “Meeting with Śrī Īśvara Purī.”

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