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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Eleven: Meeting with Shri Ishvara Puri
CB Adi-khanda 11.51
ei-mata ranga kare vishvambhara-raya
ke ta’ne janite pare, yadi na janaya?
Who can understand these pastimes enjoyed by Lord Vishvambhara unless He reveals them?
CB Adi-khanda 11.52
hena mate bhakta-gana nadiyaya vaise
sakala nadiya matta dhana-putra-rase
In this way the devotees resided in Navadvipa, which was filled with people intoxicated by wealth and children.
CB Adi-khanda 11.53
shunilei kirtana, karaye parihasa
keha bole,-“saba peta pushibara asha”
As soon as such people heard the devotees’ kirtana, they taunted the devotees. Someone said, “This is just a means for filling their stomachs.”
Being induced by material knowledge, all the residents of Nadia were maddened by the affection of their wives and children and the accumulation of material education and wealth, thus they were averse to the service of Lord Hari. They neither had attachment for hearing the glories of the Lord nor did they realize the great necessity of chanting the glories of Krishna. That is why they neglected and derided the service of the Lord. They considered hari-kirtana, which meant for the service of the Lord, as a means of filling the stomach for those who are engaged in fruitive activities.
CB Adi-khanda 11.54
keha bole,-“jnana-yoga ediya vicara
uddhatera praya nritya,-e kon vyabhara?”
Another said, “They have given up the cultivation of knowledge to dance like madmen. What kind of behavior is this?”
Speculating on impersonal Brahman is called jnana. The impersonalists conclude that this jnana is the goal of life. Objects that are used as ingredients for the sense gratification of conditioned souls who are averse to Krishna are known as vishaya, or sense objects. To remain indifferent to such objects, or to restrain one’s mind from these objects, is called yoga. Persons who are following the philosophy of monism consider merging into Brahman or merging with the Lord as the ultimate goal of the living entities. Their sadhana is also based on impersonal Vedanta and ashtanga-yoga-shastras. The devotional service of the Lord, however, never produces such abominable and unpalatable temporary deceit. The restlessness that is found in persons who are inclined to the service of the Lord is not due to sense gratification. But since the impersonalists and yogis are situated on the platform of narrow-mindedness, they are unable to understand the endeavors of the Lord’s devotees.
This is confirmed in the Shrimad Bhagavatam (11.2.40) in the following words: “When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders.”
In the consideration of abhidheya, temporary sadhanas followed by the jnanis and yogis are not accepted by the devotees. They know activities favorable to the service of eternally liberated souls as abhidheya-sadhana-bhakti. This does not mean that the sense gratification on the pretext of the duplicitous artificial hearing, chanting, dancing, and playing instruments of the aulas, baulas, kartabhajas, sahajiyas, sakhibhekis, smartas, and ativadis is approved as sadhana, or the cultivation of pure devotional service.
CB Adi-khanda 11.55
keha bole,-“kata va padilun bhagavata
naciba kandiba,-hena na dekhilun patha
Someone else said, “I have studied Shrimad Bhagavatam for a long time, but I have never found any mention of dancing and crying as a spiritual path.
Due to a poor fund of knowledge, the asslike, so-called scriptural reciters with steel-framed hearts proudly declare that there is no instruction in Shrimad Bhagavatam that devotees should cry and dance while hearing and chanting the names of Krishna. Although the inauspicious instruction for the artificial dancing and crying that the proud reciters and listeners of Shrimad Bhagavatam exhibit in order to fulfill their mundane selfishness is not found in Shrimad Bhagavatam, the transformations of ecstatic love born from the loving service of Lord Krishna that are sometimes spontaneously manifested in the pure living entities who are absorbed in the service of Hari are profusely mentioned in Shrimad Bhagavatam.
CB Adi-khanda 11.56
nidra nahi yai, bhai, bhojana kariya
“My dear brothers, because of Shrivasa and his three brothers we cannot sleep after eating.
As a result of the pure devotees’ loud chanting for the pleasure of Lord Krishna, people who were attached to sense gratification felt disturbed in their enjoying the happiness of eating and sleeping and were thus greatly displeased. Since Shrivasa Pandita and his three brothers loudly chanted the names of Krishna every night, the fruitive workers, who are prone to material enjoyment, could not respect such pure conceptions of abhidheya.
CB Adi-khanda 11.57
dhire dhire ‘krishna’ balile ki punya nahe?
nacile, gaile, daka chadile, ki haye?”
“Is there no piety in softly chanting Krishna’s names? Must one chant, dance, and shout loudly?”
Ordinary persons who were engaged in fruitive activities utilized their mundane experience to accumulate piety for their better arrangement of sense gratification. According to the logic, kamukah kamini-mayam pashyanti nikhilam jagat-“a lusty man sees the entire world as full of women,” people thought that on the pretext of serving Hari the intelligent pure devotees were also accumulating piety to gratify their temporary senses like themselves. Being controlled by such base considerations, they thought that the Vaishnavas, like themselves, had a thirst for accumulating piety in all their activities. That is why the nondevotees, who were averse to the Lord, displayed a difference in opinion with the devotees’ abhidheya-sadhana, or method of achieving the goal of life. They were partial to the artificial chanting of the holy names in a solitary place and opposed to the all-auspicious congregational chanting of the names of Krishna, thus they were misguided due to their concocted imagination. They foolishly declared that the Vaishnavas’ activities for achieving the goal of life like singing and dancing for the pleasure of Krishna and loudly calling out the names of Krishna with love were equal, or even inferior, to artificial nirjana-bhajana, or chanting of the holy names in a solitary place.
CB Adi-khanda 11.58
ei-mata yata papa-pashandira gana
dekhilei vaishnavere, kare, ku-kathana
In this way all the sinful atheists abused the Vaishnavas whenever they saw them.
The word samkathana refers to the disclosure of contrary feelings, while profusely criticizing the Vaishnavas.
CB Adi-khanda 11.59
shuniya vaishnava saba mahaduhkha paya
‘krishna’ bali’ sabei kandena urdhvaraya
Hearing their abusive words, the devotees were greatly distressed. They would chant Krishna’s name and cry loudly.
The Vaishnavas felt greatly distressed at heart on hearing the wicked words of the fruitive workers, mental speculators, and sense gratifiers. Considering these people’s pathetic condition, the Vaishnavas desired their eternal benefit and continually appealed to the Lord from the core of their hearts.
CB Adi-khanda 11.60
“kata-dine e-saba duhkhera habe nasha
jagatere, krishnacandra, karaha prakasha”
“How long will this miserable condition last? O Krishnacandra, please manifest Yourself to these people.”
The devotees waited with the expectation that they would soon see the appearance of the Absolute Truth, Shri Krishna, within this material world. By the appearance of Krishna, all the darkness of ignorance in the material world would be destroyed-this thought gave them solace.
CB Adi-khanda 11.61
sakala vaishnava mili’ advaitera sthane
pashandira vacana karena nivedane
The Vaishnavas all told Advaita Prabhu about the abusive words of the atheists.
Those who are averse to the service and pastimes of the Supreme Lord are called pashandis. The behavior and statements of such pashandis are full of envy for the Vaishnavas. Understanding Shri Advaita Prabhu as the leader amongst the Navadvipa Vaishnavas, all the Vaishnavas informed Him of the atheistic views of those who were opposed to the Vaishnavas.
CB Adi-khanda 11.62
shuniya advaita haya rudra-avatara
“samharimu saba” bali’ karaye hunkara
Hearing their account, Advaita Acarya became as angry as Lord Rudra and loudly exclaimed, “I will kill them all!
As the leader of the Vishva-vaishnava Raja-sabha, Shri Advaita Prabhu became furious on hearing about the abusive words of the pashandis and loudly declared, “I will annihilate all of them!” Those less-intelligent persons who are averse to the Vaishnavas consider the anger of Vaishnava Acarya Advaita Prabhu as equal or similar to their own anger, which is born from disturbances to their sense gratification, and are thus certainly guaranteed of going to hell.
CB Adi-khanda 11.63
“asiteche ei mora prabhu cakradhara
dekhiba ki haya ei nadiya-bhitara
“My Lord, who carries a cakra, is coming. Then you will see what happens in Nadia.
Shri Advaita Prabhu began to tell the Vaishnavas who had approached Him for remedies that His worshipable Lord Vishnu, who holds the Sudarshana cakra, is coming to Navadvipa soon. By Him, the ignorance of the fools would be destroyed.
CB Adi-khanda 11.64
karaimu krishna sarva-nayana-gocara
tabe se ‘advaita’-nama krishnera kinkara!
“I will make Krishna appear before the eyes of all, then this person named “Advaita” will be known as the servant of Krishna.
The devotees of Krishna are nondifferent from Krishna. Since the Absolute Truth is nondual, according to the concept of oneness the various manifestations of Vishnu and His plenary portions are nondifferent from Him. According to the philosophy of difference, the living entities are situated on the platform of inconceivable oneness and difference. That is why Acarya Prabhu had to accept the title “Advaita.” The philosophy of acintya-bhedabheda, which is eternally pure and primeval, was previously known as shuddhadvaita. With the consent of sages coming in the line of Bodhayana, this philosophy was called vishishtadvaita by those in the line of Shri Ramanuja; yet actually, according to the consideration of variegatedness, this philosophy is only a partial manifestation of the acintya-bhedabheda philosophy.
The philosophy of dvaitadvaita has a similar purpose to that described in the philosophies of shuddhadvaita and vishishtadvaita, both of which have conclusions different from the philosophy of kevaladvaita, or exclusive monism, but it is also an incomplete manifestation of the acintya-bhedabheda philosophy. The philosophy of shuddhadvaita, which openly and clearly establishes differences from the philosophy of kevaladvaita, is also a preliminary consideration of the acintya-bhedabheda philosophy. Therefore, desiring to perfect the four philosophical conclusions of shuddhadvaita (purified monism), vishishtadvaita (specific monism), dvaitadvaita (monism and dualism), and shuddha-dvaita (purified dualism), Shri Advaita Prabhu, who was the Gaudiya Vaishnava Acarya, inaugurated the process of considering Vedanta in the Gaudiya Vaishnava way. Shri Gaurasundara and His followers, the six Gosvamis, have generated new branches and subbranches of the philosophy of acintya-bhedabheda. In order to fulfill the meaning of His name, Advaita, and to manifest the form of Krishna to everyone-including Buddhists, karmis, and impersonalists-Shri Advaita Acarya, who is eternally situated as the servant of Krishna, manifested His own service propensity in this material world. The word sarva in this verse refers to former Vaishnava sages as well as followers of the philosophy of Madhvacarya, who appeared in the Middle Ages. The servant of Krishna has no engagement other than the service of Krishna. All their activities are meant to please Krishna. An acarya has no other thought or activity than: “Let everyone of this world be engaged in the devotional service of the Lord.” When devotional service mixed with fruitive activities turns into devotional service devoid of even a scent of fruitive activities it is called kevala-bhakti, or unalloyed devotional service. At that time the distinctions born from material considerations are eradicated and the spiritual distinctions between a servant and the Lord are awakened.
CB Adi-khanda 11.65
ara dina kata giya thaka, bhai saba!
ethai dekhiba saba krishna anubhava”
“Please wait a few more days, My dear brothers, and you will see Krishna right here.”
Shri Advaita Prabhu said, “O devotees, please wait for some days. You will soon realize Krishna, within and without. By the strength of your devotional service, Shri Krishna, who enjoys with the gopis, will manifest His form as Shri Gaurasundara among you. By serving Him, you will achieve the perfection of serving Krishna.” This does not mean that Shri Advaita Prabhu preached the philosophy of gopi-chadi gauranga-nagari, or becoming a lover of Gauranga who has left the gopis. In the performance of kirtana, which is the service of Shri Gaurasundara, the worship of Gaura is the worship of Krishna and the worship of Krishna is the worship of Gaura. Not understanding Shri Gaurasundara as Krishna and considering Shri Nityananda Svarupa as merely a spiritual master, foolish ignorant people fall from the devotional service of the Lord. Moreover, if they consider that the pastimes of Gaura are not those of Krishna but only the pastimes of a devotee, then they meet a similar fate. The pastimes of Shri Krishna are Shri Gaurasundara’s pastimes of giving conjugal enjoyment, they are not contaminated with the philosophy of the prakrita-sahajiyas (mundane devotees). If a sadhaka considers that the pastimes of Shri Gaura are not those of Shri Krishna but are separate manifestations of variegated material enjoyment, he falls from his position and becomes a conditioned soul. Then, leaving the service of Lord Krishna, the illusory energy supplies him the evil propensity of imagining to enjoy Gaura. The pure devotees of Gaura do not associate with such so-called gaura-bhaktas, who are actually servants of maya and followers of the shakta philosophy. In the consideration of pure devotees, mixed devotional service is prominently found in the thirteen pseudo Vaishnava apa-sampradayas like baula, sahajiya, and gaura-nagari. Giving up such unwanted association is an exhibition of nonduplicitous devotion to Shri Gaurasundara. Until the propensity for serving Krishna is awakened in the heart of a living entity, his clear perception of Shri Gaurasundara remains covered by the spirit of material enjoyment. When this covering is removed, then, under the guidance of Shri Advaita Prabhu, one soon attains the fortune of seeing Shri Gaurasundara.
CB Adi-khanda 11.66
advaitera vakya shuni’ bhagavata-gana
duhkha pasariya sabe karena kirtana
After hearing the words of Advaita, all the devotees forgot their distress and began kirtana.
CB Adi-khanda 11.67
uthila krishnera nama parama-mangala
advaita-sahita sabe haila vihvala
As the auspicious sound of Krishna’s names arose, Advaita and the other devotees became overwhelmed.
While loudly chanting the sixteen name, or thirty-two syllable, Hare Krishna maha-mantra, or by loudly chanting the names of Shri Radha-Govinda, Shri Advaita Prabhu became overwhelmed in ecstasy. According to the learned viewpoint, the names of Shri Radha-Krishna that Shri Raghunatha dasa Gosvami has indicated in two of the concluding verses of Vilapa-kusumanjali beginning with ashabharair amrita-sindhu-mayaih are included within the sixteen names, or thirty-two syllables, of the maha-mantra. The so-called devotees of the pseudo sampradayas who are opposed to the followers of Shri Rupa Gosvami, though identifying themselves as devotees, are unable to understand the identity of Krishna’s names, and being reluctant to accept the Hare Krishna maha-mantra composed of sixteen names, or thirty-two syllables, as names of Krishna, they thus consider the maha-mantra as an ordinary mantra. These offenders are traveling towards hell and are simply rebellious against the guru. One should discuss the verse tunde tandavini ratim 1 in this regard. The names of Shri Krishna, or in other words, the names “Hare Krishna”, indicate Shri Radha-Govinda, and the names “Hare Rama” also refer to Shri Radha-Govinda. Those who have learned to become subordinate to Shri Raghunatha dasa Gosvami, who is situated as the subordinate of Shri Rupa Gosvami Prabhuvara, who composed Shri Radhashtaka and Shri Hari-namashtaka, can never commit offences at the feet of Shri Jiva Gosvami. Shri Gaurasundara has incarnated in order to teach people that the names of Shri Radha-Govinda and Shri Radha-Govinda Themselves are nondifferent. He instructed the conclusions of acintya-bhedabheda to thoughtful persons.
CB Adi-khanda 11.68
pashandira vakya-jvala saba gela dura
ei-mata pulakita navadvipa-pura
The pains caused by the atheists’ abusive words were mitigated, as the city of Navadvipa became filled with ecstasy.
Shri Advaita Prabhu’s solacing words extinguished the burning fire arising from the atheistic statements in which the devotees of Krishna were compared to atheists, who are envious of the Vaishnavas and who worship five gods. The attitude of atheism, in other words, the temperament of being envious of Vaishnavas and averse to devotional service, is present in the covered Buddhist codes of reconciliation and its propagation. Since this temperament was vanquished, in other words, when impersonalism, which is opposed to Vaishnavism, was temporarily checked in the town of Navadvipa, the material conceptions of the residents of Navadvipa were removed. As a result, the pure Vaishnavas were greatly pleased.
CB Adi-khanda 11.69
adhyayana-sukhe prabhu vishvambhara-raya
niravadhi jananira ananda badaya
Lord Vishvambhara happily passed His days in study and always increased the joy of mother Shaci.
The aim of Shri Gaurasundara’s enjoyment of scholastic pastimes was to help the living entities of this world cultivate Krishna consciousness. Therefore the studying and teaching pastimes of Shri Shacinandana increased the happiness of Shacidevi. No one should consider Shacidevi, who is nondifferent from Yashoda, as being nondifferent from the external energy, maya, and thus become established in the shakta philosophy of the followers of Durga. Mayadevi, who is the external energy of the Lord and the mother of the universe, can never become the mother of Gaurasundara. Rather, Shaci is the personification of vatsalya-rasa, which nourishes spiritual bliss. Since the sense enjoyers, fruitive workers, and mental speculators glorify the secondary meanings of words, the primary meanings of words do not manifest in their hearts. Only persons who are engaged in the service of the Lord are fully qualified to understand the primary meanings. Such qualification is awakened in the heart of a living entity only by the mercy of Krishna.
CB Adi-khanda 11.70
hena-kale navadvipe shri-ishvara-puri
ailena ati alakshita-vesha dhari’
In the meantime, Shri Ishvara Puri came in disguise to Navadvipa.
The word alakshita-vesha, or “in disguise,” means that he was dressed in such way that people would not know that he was a devotee. In other words, he came dressed as an ekadandi-sannyasi.
CB Adi-khanda 11.71
krishna-rase parama-vihvala mahashaya
ekanta krishnera priya ati-daya-maya
He was overwhelmed with love for Krishna. He was most merciful and dear to Lord Krishna.
In the consideration of worshipable objects, Krishna is the topmost. Krishna is the object of five kinds of rasas, Shri Narayana is the object of two and half rasas, and impersonal Brahman is the object of only shanta-rasa. But this latter rasa, shanta-rasa, is often not counted amongst the rasas. The impersonal spiritual abode of Brahman, though situated on the other side of the Viraja, is devoid of the conceptions of servant and the served. On this side of the Viraja is Devi-dhama, wherein the material sky is situated. Mundane perishable objects are situated in this material sky. In the spiritual abode of spiritual variegatedness and spiritual characteristics, the conceptions of servant and served are present, but in this temporary material world the conceptions of servant and served are perverted. Relationships with Krishna in the five rasas are generally extremely rare in the material world. As far as the supreme excellence of rasas is concerned, though there is some similarity between material rasas and Vaikuntha rasas, material rasas are actually abominable reflections of spiritual rasas. That is why the rasas of this material world are known as virasa, or disgusting. In the consideration of the alambana, or support, of rasas in the spiritual world, the vishaya, or object, is one nondual substance and the ashraya, or subjects, are many. But in the material world we see the deviation that the objects are many and the subjects are many. In the spiritual world, the Absolute Truth, Vrajendra-nandana, is the only object and Baladeva is the manifestation of that object. Baladeva’s four manifestations, the catur-vyuha, are situated in Maha-Vaikuntha. Because the objects of the material world are infected with the modes of material nature, they are subjected to the agitation of time. From the viewpoint of subjects, the controlling spirit found in the objects of abodes such as Kailasa contain material pride. In other words a connection with the three modes of material nature is found. Such pollution is not possible in the Absolute Truth, Lord Vishnu, of the spiritual world. In the material world, the impermanence of rasas and the impermanence of the subjects and objects are abominable and contrary to the principles of Vaikuntha rasas. Under the subordination of Shri Madhavendra Puripada, Shri Ishvara Puri was expert in relishing transcendental rasas in relationship with Krishna. The service attitude of Ishvara Puri fully blossomed due to the austerity of Shri Madhavendra and his eagerness for achieving Krishna, therefore he received the direct mercy of Gaurasundara, who is nondifferent from Vrajendra-nandana. Shri Ishvara Puri was completely overwhelmed with love for Krishna. In other words, mundane external feelings could not disturb his loving service. Because he was situated as the servant of the spiritual master, he was dear to Krishna, very dear, therefore he was equally merciful to all living entities. The prime example of mercy is to awaken one’s devotion to Krishna, as this is the eternal propensity of the soul.
CB Adi-khanda 11.72
tana veshe tane keha cinite na pare
daive giya uthilena advaita-mandire
Wearing that dress, no one could recognize him as he arrived by providence at the house of Advaita.
Although Shri Navadvipa Mayapur was inhabited by many brahmanas and persons attached to proper codes of conduct, Shri Puripada arrived at the house of Shri Advaita Acarya, who was the leader of the Vaishnavas, due to the consideration that persons like to associate with like-minded persons. Particularly because Shri Advaita Prabhu was a disciple of Shri Madhavendra Puri. Therefore, knowing Him to be a Godbrother, Shri Ishvara Puri went to the house of Shri Advaita and thus proved his spontaneous attachment to his spiritual master.
CB Adi-khanda 11.73
yekhane advaita seva karena vasiya
sammukhe vasila bada sankucita haiya
He humbly sat down close to where Advaita Prabhu was performing His puja.
CB Adi-khanda 11.74
vaishnavera teja vaishnavete na lukaya
punah punah advaita tahana pane caya
The effulgence of a Vaishnava cannot be hidden from another Vaishnava, and therefore Advaita Prabhu looked at him again and again.
CB Adi-khanda 11.75
advaita bolena,-“bapa, tumi kon jana?
vaishnava-sannyasi tumi,-hena laya mana”
Advaita then said, “Dear Prabhu, who are you? I think you are a Vaishnava sannyasi.”
The phrase vaishnava-sannyasi is explained as follows: The karmi sannyasis follow the smriti principles of the renounced order of life and accept tridanda. In other words, they travel alone. The jnani-sannyasis accept ekadanda, and while cultivating the study of Vedanta they practice six sadhanas like peacefulness, self-control, and tolerance, and achieve their desired result. The Vaishnava sannyasis, however, completely give up both the desire for material sense enjoyment and the desire for renouncing sense enjoyment and engage in the unalloyed service of Lord Hari. The principles of giving up both material enjoyment and renunciation can be found in them.
They are situated in the conception found in Shrimad Bhagavatam (11.23.57):
etam sa asthaya paratma-nishtham
adhyasitam purvatamair maharshibhih
aham tarishyami duranta-param
“I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead.”
By the mercy of Shri Madhavendra, Shri Advaita Prabhu was able to recognize His Godbrother. As disciples of Shri Madhavendra, Acarya Prabhu played the role of a householder, while Ishvara Puripada played the role of a Vaishnava sannyasi. Therefore Acarya did not take much time to recognize him as His Godbrother.
CB Adi-khanda 11.76
bolena ishvara-puri,-“ami shudradhama
dekhibare ailana tomara carana”
Ishvara Puri replied, “I am lower than a shudra. I have come here simply to see Your lotus feet.”
The word shudradhama (lower than a shudra) is often read as kshudradhama (lower than the lowest) by mistake. It is to be understood that when Shri Ishvara Puripada referred to himself as shudradhama, it was a sign of humility. A self-realized Vaishnava, in particular, never identifies himself as belonging to the worldly varnashrama society. Shri Gaurasundara has instructed this to the conditioned souls who are situated in the principles of varnashrama by quoting the verses: naham vipro na ca nara-patir and trinad api sunicena. People traveling on the path of fruitive activities identify themselves according to the mundane caste divisions of shaukra, by semen; savitra, by initiation; and daikshya, by becoming a perfect brahmana. The self-realized devotees of the Lord have no interest for such identification, because they have already developed faith in topics of Hari. In particular, it is impossible for a traveler on the path of devotional service to maintain conceptions of “I” and “mine,” which is one of the offences in chanting the holy names of the Lord. Being conditioned, the human beings consider themselves as being under the control of the three modes of nature.
A person situated in the mode of goodness, surpassing the modes of passion and ignorance, displays the qualities of a brahmana in his behavior and activities. When one is situated in the mode of goodness and passion, he displays the qualities of a kshatriya. When one is situated in goodness and ignorance, he displays the qualities of a vaishya. When one is situated in the modes of passion and ignorance, he displays the qualities of a shudra. And when one is situated in ignorance, he displays qualities lower than those of a shudra, or those of a mleccha. In the Bhagavad-gita (4.13), the Supreme Lord has stated: “According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me.” According to this principle of dividing the varnas, the activities of shudras are devoid of all samskaras. The other three varnas of twice-borns are qualified to undergo all samskaras, but the shudras are naturally bereft of all samskaras; they are only qualified for undergoing the samskara of marriage. Just as an absence of mundane pride is indicated by usage of the words trinad api sunica, the Vaishnavas who have given up pride for their varna identify themselves as belonging to castes lower than shudra.
The karmi and jnani sannyasis proudly declare themselves as the most exalted in the material world, but Vaishnava sannyasis do not exhibit such mentality and external behavior. The karmi sannyasis are nirashir nirnamashkriyah-“not offering anyone blessings or obeisances,” the jnani sannyasis proudly identify themselves as “Narayana,” but the tridandi Vaishnava sannyasi, though respected by others as nondifferent from Narayana, nevertheless replies, daso ‘smi-“I am a servant.” He is devoid of mundane pride. Therefore he does not beg people for prestige like the other sannyasis. But if foolish people disrespect the Vaishnava sannyasi out of envy, then even ordinary smriti-shastras prescribe atonement. Non-Vaishnava sannyasis try to advance to the platform of adulterated paramahamsa, but Vaishnava sannyasis are naturally situated on the paramahamsa platform. Shri Puripada humbly replied that he came to Shri Advaita Prabhu in order to worship His lotus feet. Another reading is vipradhama, or “lowest of the brahmanas.”
CB Adi-khanda 11.77
bujhiya mukunda eka krishnera carita
gaite lagila ati premera sahita
Understanding the situation, Mukunda began to sing a song about Krishna with great devotion.
CB Adi-khanda 11.78
yei-matra shunilena mukundera gite
padila ishvara-puri dhali’ prithivite
As the sound of Mukunda’s singing entered his ears, Shri Ishvara Puri fell to the ground.
The heart of Puripada was melted by the love-filled singing of Mukunda, and his body displayed ecstatic transformations of love. The shedding of artificial tears by pseudo sampradaya members who imitate the transcendental position of the actual Vaishnavas 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 Adi-khanda 11.79
nayanera jale anta nahika tahana
punah-punah bade prema-dharara payana
Incessant tears flowed from his eyes, and the waves of his love increased again and again.
CB Adi-khanda 11.80
aste vyaste advaita tulila nija-kole
sincita haila anga nayanera jale
Advaita Prabhu hastily took him in His arms, and His entire body became wet with tears.
CB Adi-khanda 11.81
samvarana nahe prema punah-punah bade
santoshe mukunda ucca kari’ shloka pade
The symptoms of ecstatic love continued to increase rather than diminish as Mukunda began to loudly recite appropriate verses.
CB Adi-khanda 11.82
dekhiya vaishnava saba premera vikara
atula ananda mane janmila sabara
The Vaishnavas’ hearts were filled with incomparable happiness as they saw their transformations of ecstatic love.
CB Adi-khanda 11.83
pache sabe cinilena shri-ishvara-puri
prema dekhi sabei sanare ‘hari-hari’
Later, when they learned that he was Ishvara Puri, the devotees all remembered Lord Hari.
CB Adi-khanda 11.84
ei-mata ishvara-puri navadvipa-pure
alakshite bulena, cinite keha nare
In this way, as Ishvara Puri wandered about Navadvipa in disguise, no one was able to recognize him.
CB Adi-khanda 11.85-86
daive eka-dina prabhu shri-gaurasundara
padaiya aisena apanara ghara
pathe dekha haila ishvara-puri-sane
bhritya dekhi’ prabhu namaskarila apane
One day, as Shri Gaurasundara was returning home from school, by providence He met Shri Ishvara Puri. 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-shastras. As a grihastha brahmana, Shri Gaurasundara duly offered obeisances to the Vaishnava sannyasi. Although Shri Gaurasundara is the Lord of the fourteen worlds and although He later enacted the pastime of accepting initiation from Ishvara Puri, in reality Ishvara Puri was the servant of Shri Gaurasundara.
CB Adi-khanda 11.87
ati anirvacaniya thakura sundara
Vishvambhara’s personal beauty was indescribable. He was the reservoir of all extraordinary qualities.
CB Adi-khanda 11.88
yadyapi tahana marma keha nahi jane
tathapi sadhvasa kare dekhi’ sarva-jane
Although people did not know His real identity, they nevertheless had great respect for Him.
CB Adi-khanda 11.89
cahena ishvara-puri prabhura sharira
siddha-purushera praya parama gambhira
When Ishvara Puri saw Nimai’s features, he could understand that Nimai was a most grave and exalted personality.
The words siddha-purushera praya mean “equal to a maha-bhagavata.” One should not misunderstand that the word praya, or “almost,” means that when Puripada saw Shri Gaurasundara he did not even consider Him a siddha-purusha. Rather, he understood that the Lord, who was dressed as a siddha-purusha, was worshipable, and since the Lord accepted the mood of a devotee, He appeared as a siddha-purusha.
CB Adi-khanda 11.90
jijnasena,-“tomara ki nama, vipra-vara?
ki punthi padao, pada, kon sthane ghara?”
Ishvara Puri inquired, “O best of the brahmanas, what is Your name? What are You studying and teaching, and where do You live?”
CB Adi-khanda 11.91
sheshe sabe bolilena,-“nimai pandita”
“tumi se!” baliya bada haila harashita
When the others replied, “He is Nimai Pandita,” Ishvara Puri joyfully said, “So, You are Nimai!”
CB Adi-khanda 11.92
bhiksha-nimantrana prabhu karilena ta’ne
mahadare grihe lai’ calila apane
The Lord invited Ishvara Puri for lunch and then respectfully brought him home.
It is the duty of householder brahmanas to invite Vaishnava sannyasis to their homes for lunch. Therefore as an ideal householder brahmana, Gaurasundara invited Shri Puripada to His house for lunch.
CB Adi-khanda 11.93
krishnera naivedya shaci karilena giya
bhiksha kari’ vishnu-grihe vasila asiya
Mother Shaci prepared an offering for Krishna, and after honoring the prasada, Ishvara Puri sat in the temple room.
After honoring krishna-prasada that had been cooked by Shaci, Ishvara Puripada sat in the temple room of Shaci’s house.
CB Adi-khanda 11.94
krishnera prastava saba kahite lagila
kahite krishnera katha avasha haila
Thereafter, Ishvara Puri became fully absorbed while describing topics of Lord Krishna.
While discussing topics of Krishna, Ishvara Puri’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 Vaikuntha. By discussing topics of Hari, such obstacles are surpassed.
CB Adi-khanda 11.95
apurva premera dhara dekhiya santosha
na prakashe’ apana’ lokera dina-dosha
The Lord was satisfied to see his unprecedented symptoms of love, which he did not disclose due to people’s misfortunate position.
The words dina-dosha 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 dina or kripana, poor or miserly, not brahmana. The Vaishnavas do not reveal their good fortune to the conditioned souls. The hearts of those who make a show of Vaishnavism to impress people are full of duplicity. Seeing the disqualification of ordinary people, Vaishnavas do not allow them to know the symptoms of their worship or the characteristics of their service. Because the prakrita-sahajiyas claim to be Vaishnavas, they cannot recognize pure devotees. In their first encounters with Shri Raya Ramananda and Shri Pundarika Vidyanidhi, respectively, Shri Pradyumna Mishra and the residents of Navadvipa foolishly considered them as attached to material enjoyment. We will see in the Sixteenth Chapter of this book that a pseudo brahmana was beaten by a snake-charmer simply for imitating Shri Thakura Haridasa. Since the devotees who relish love of God do not exhibit their loving sentiments either in the marketplace or to the materialistic sahajiyas, the prakrita-sahajiyas 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, Shri Puripada, though a Vaishnava sannyasi, did not exhibit transformations of love in the dress of a sannyasi.
CB Adi-khanda 11.96
masa-kata gopinatha acaryera ghare
rahila ishvara-puri navadvipa-pure
Ishvara Puri stayed for a few months in Navadvipa at the home of Shri Gopinatha Acarya.
Gopinatha Acarya was a resident of Navadvipa, the son-in-law of Maheshvara Visharada, who lived in Vidyanagara, and the brother-in-law of Sarvabhauma Bhattacarya and Madhusudana Vacaspati. In the opinion of some, he was the incarnation of Lord Brahma.
As described in Gaura-ganoddesha-dipika (75):
gopinathacarya-nama brahma jneyo jagat-patih
nava-vyuhe tu ganito yas tantre tantra vidibhih
“Gopinatha Acarya was the incarnation of Lord Brahma, 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 Ratnavali-sakhi of Vraja. As stated in the Gaura-ganoddesha-dipika (178):
pura prana-sakhi yasin namna ratnavali vraje
gopinathakhyakacaryo nirmalatvena vishrutah
“Ratnavali, the prana-sakhi of Vraja, has now appeared as the pure, learned Gopinatha Acarya.”
Since Puripada came in the disciplic succession of the senior Vaishnava Shri Madhva Muni, he is included in the Brahma-sampradaya, which is one of the four authorized sampradayas. As a subordinate Vaishnava lives in the home of his guru, Puripada lived a few months in Navadvipa in the house of Gopinatha Bhattacarya, the incarnation of Lord Brahma.
CB Adi-khanda 11.97
sabe bada ullasita dekhite tahane
prabhu o dekhite nitya calena apane
Everyone was overjoyed to see him, and the Lord would also regularly go to visit him.
CB Adi-khanda 11.98
gadadhara panditera dekhi’ prema-jala
bada prita vase’ ta’ne vaishnava-sakala
Seeing Gadadhara Pandita’s tears of love, all the Vaishnavas felt great affection for him.
CB Adi-khanda 11.99
shishu haite samsare virakta bada mane
ishvara-puri o sneha karena tahane
As he was detached from worldly life since childhood, Ishvara Puri also felt similar affection for him.
CB Adi-khanda 11.100
gadadhara-panditere apanara krita
punthi padayena nama ‘krishna-lilamrita’
He had Gadadhara Pandita study a book that he had written named Krishna-lilamrita.
Shri Ishvara Puripada composed or compiled the book, Shri Krishna-lilamrita, which he taught to Shri Gadadhara Pandita Gosvami, as he considered the boy worthy of affection.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.