20200407 Lord Viśvambhara and Lord Nityānanda Encounter a Dārī Sannyāsī In Lalitapura On the Way to Śāntipura

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānanda-mādhavam śrī caitanya īśvaram
Harihi oṁ tat sat

Chapter entitled as Lord Viśvambhara and Lord Nityānanda Encounter a Dārī Sannyāsī in Lalitapura On the Way to Śāntipura

Caitanya-Bhāgavata Madhya-khaṇḍa 19.27

advaita-saṅkalpa mahāprabhura hṛdgocara —

sarva-vāñchā-kalpa-taru prabhu viśvambhara
advaita-saṅkalpa citte haila gocara

Translation: Lord Viśvambhara is like a desire tree that fulfills everyone's desires, therefore He understood Advaita's resolution.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.28

mahāprabhura nityānandasaha nagara-bhramaṇe vidhātāra nijake bhāgyavanta jñāna

eka-dina nagara bhramaye prabhu raṅge
dekhaye āpana-sṛṣṭi nityānanda-saṅge

Translation: One day the Lord was joyfully wandering about the city looking at His creation with Nityānanda.

Jayapatākā Swami: One day the Lord, He wandered around the city, happily. And He was seeing His own creation, along with Lord Nityānanda.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.29

āpanāre `sukṛti' kariyā vidhi mane
“mora śilpa cāhe prabhu sadaya nayane”

Translation: Brahmā considered himself fortunate, “The Lord is mercifully looking at my artistic work.”

When Brahmā, the creator of the universe, saw that Śrī Gaurasundara had incarnated in this world, he considered himself fortunate. Lord Brahmā, the engineer of the universe, considered himself fortunate when he realized that he had attained the merciful glance and attention of the Lord.

Jayapatākā Swami: “Lord Brahmā was considering Himself fortunate. The Lord, mercifully, with His own eyes, He is seeing my artistic work.” So Brahmā is the creator of the universe. He does the second creation. He takes the raw ingredients that Kṛṣṇa creates, and forms different planets, creatures. So, he saw that Lord Gaurasundara had incarnated from the spiritual world. Lord Brahmā considered himself fortunate, when he realized, that he had attained the merciful glance of the Lord and the attention on his creation.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.30

candrera saṅge prabhudbayera tulanā evaṃ sevāpravṛttira-anupāte sakalera prabhudarśana-bhāgya—

dui candra yena dui cali āise yāya
nati-anurūpa sabe daraśana pāya

Translation: It appeared that two moons were wandering about, and everyone appreciated Their presence according to their surrender.

The phrase dui candra refers to Śrī Gauracandra and Śrī Nityānanda-candra. The phrase āise yāya means “coming and going.”

The phrase nati-anurūpa is explained as follows: Everyone saw Gaura and Nitāi differently according to their service propensity; in other words, they saw Gaurasundara according to the degree of their devotional service. Another reading is mati-anurūpa, which would mean “according to their mentality.”

Jayapatākā Swami: So, it appeared as if two moons were wandering around! And everyone appreciated seeing the Lords, according to their level of surrender. So the two moons refer to Gauracandra and Nityānandacandra. So, Kṛṣṇa explains in the Bhagavad-gītā, that He reciprocates with a particular devotee. So according to how people were surrendered or realized, they could appreciate the two Lords. If they were more advanced in devotional service, they could appreciate Gauracandra and Nitāicandra more. So as Kṛṣṇa says in the Bhagavad-gītā, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham, so similarly, according to their mentality, they could see Lord Gaurānga and Lord Nityānanda.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.31

antarīkṣasthita devagaṇera gaura-nityānandera darśane darśana-viparyaya o vitarka —

antarīkṣe thāki' saba dekhe deva-gaṇa
dui candra dekhi' sabe gaṇe mane mana

Translation: All the demigods watched from outer space. On seeing the two moons, various thoughts went through their minds.

Jayapatākā Swami: So, from outer space the devas or demigods were watching. Seeing the two moons of Gauracandra and Nitāicandra, various thoughts went through their minds.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.32

āpana lokera haila vasumatī jñāna
cānda dekhi' pṛthivīre haila svarga bhāna

Translation: On seeing the presence of the moonlike Lords, they considered their planets to be the earth and earth to be heaven.

The demigods considered their respective abodes to be earth and the earth to be heaven. On seeing the two moonlike Lords, Gauracandra and Nityānanda-candra, their vision was bewildered as by the illusory representations of water seen in fire or land seen on water.

Jayapatākā Swami: So, on seeing the presence of the two moons, the moonlike Lords, they considered their heavenly planets to be like earth and the earth to be like heaven. So, since the Supreme Lord and His expansion were wandering on earth, the devas, the celestial beings, were admiring the earth as being in a higher position, than the heaven. So, the devas were bewildered, like seeing a mirage in the desert, like when you see water in the dry sand, they were seeing the Lords on the earth. So, they were bewildered by the illusory energy.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.33

nara-jñāna āpanāre sabāra janmila
candrera prabhāve nare deva-buddhi haila

Translation: By the influence of the moonlike Lords, they considered themselves to be human beings and human beings to be demigods.

The demigods began to consider themselves as less powerful human beings, and they considered the human beings, who were refreshed by the rays of the two moons, Gaura and Nitāi, to be superior to themselves.

Jayapatākā Swami: By the influence of the moonlike Lords, the devas or demigods considered themselves like human beings, and the human beings like celestial beings. So, by the presence of Nitāi Gaura on the earth, the earth became more beautiful and more potent, so the celestial beings were humbled, and considered themselves insignificant human beings. They considered that the people living on this earth were superior to them, because they had the association of Nitāi Gauracandra.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.34

dui candra dekhi' sabe karena vicāra
“kabhu svarge nāhi dui candra adhikāra”

Translation: On seeing the two moons, they thought, “We have never seen two moons together in heaven.”

“There is only one moon in heaven. There is no question of two moons at the same time. Therefore, the earth is a heaven superior to heaven.”

Jayapatākā Swami: They started to consider seeing the two Lords who were like two moons. In fact, we have never seen in the heavenly planets, two Lords together. So, when the Lord was on this earth, the earth was a heaven, superior to the heaven in the sky.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.35

kona deva bale,—“śuna vacana āmāra
mūla candra—eka, eka pratibimba āra”

Translation: One of the demigods said, “Listen to my words. One is the original moon, and the other is a reflection.”

Svayaṁ-rūpa Lord Kṛṣṇacandra is the original moon, and svayaṁ-prakāśa Baladeva is His manifestation. In Laghu-bhāgavatāmṛta (1.21) it is stated:

anekatra prakaṭatā   rūpasyaikasya yaikadā
sarvathā tat-svarūpaiva   sa prakāśa itīryate

“If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakāśa-vigrahas of the Lord.”

Jayapatākā Swami: So one of the demigods said, listen to my words, one of Them is the original moon and one is the reflection. Lord Caitanya is Kṛṣṇacandra, He is the svayaṁ-rūpa, He is the original moon, and Lord Baladeva who comes as Lord Nityānanda, is His svayaṁ-prakāśa. svayaṁ-prakāśa means the first expansion of Lord Kṛṣṇa. So, He is one Supreme Lord, but He appears in various forms, simultaneously. So, these other forms are called prakāśa-vigrahas and they have the same potency as the Lord.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.36

kona deva bale,—“hena bujhi nārāyaṇa
bhāgye vā candrera vidhi karila yojana”

Translation: Another demigod said, “I think that out of our good fortune Lord Nārāyaṇa has provided us with two moons.”

One of the demigods said, “Perhaps because of our good fortune the creator has made these two moons appear simultaneously.”

Jayapatākā Swami: Another demigod said, I think that Nārāyaṇa has provided us in our good fortune, with two moons. So, in this way, the devas are seeing Gaurāṅga and Nityānanda, the two moons simultaneously, and they were feeling very fortunate.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.37

keha bale—“pitā-putra eka-rūpa haya
hena bujhi eka—`budha' candrera tanaya”

Translation: Someone said, “The father and the son are one. I think one is Mercury, the son of the moon.”

“According to the Vedic statement, ātmā vai jāyate putraḥ—`A man is born as his own son,' there is a similarity between the father and the son. Mercury is the son of the moon and therefore as good as his father. Perhaps of these two moons, one is the son of the other.”

Jayapatākā Swami: Another celestial being said, the father and the son are one. I think that one is mercury, the son of the moon. And so, in the Vedas there is a statement, ātmā vai jāyate putraḥ, the son of the father, there is a similarity between the father and his son. Since mercury is born as the son of the moon, he is good as his father. Anyway, there are two moons, one is the son of the other.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.38

vedagopya prabhura darśane deva-mohanera asaṅgatattva nirāśa—

vede nāre niścāite ye prabhura rūpa
tāhāte ye deva mohe', e nahe kautuka

Translation: It is not astonishing that the demigods are bewildered by the Lord's form, which even the Vedas cannot ascertain.

In the Śrīmad Bhāgavatam (1.1.1) it is stated:

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

“It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal.”

Jayapatākā Swami: This is not very astonishing that the devas, demigods, were bewildered by the Lord’s form, because even the Vedas cannot ascertain the Lord’s form, certainly. In the first verse of the first canto, the first chapter of the Śrīmad Bhāgavatam, it states that, even the demigods and the great sages are placed into illusion. So, by the Lord’s desire, the material world is manifest by the three modes of material nature and it appears factual, although it is unreal.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.39

nagarabhramaṇarata prabhudvayera advaitācāryera bhavane yātrā —

hena-mate nagara bhramaye dui jana
nityānanda, jagannātha-miśrera nandana

Translation: In this way Nityānanda and the son of Jagannātha Miśra wandered about the city.

Jayapatākā Swami: So, in this way the two Lords Nityānanda and the son of Jagannātha Miśra, wandered about the city.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.40

nityānanda sambodhiyā bale viśvambhara
“cala yāi śāntipura—ācāryera ghara”

Translation: Addressing Nityānanda, Viśvambhara said, “Let us go to Advaita Ācārya's house in Śāntipura.”

Jayapatākā Swami: Viśvambhara said to Nityānanda, let Us go to Śrī Advaita’s house in Śāntipura.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.41

mahāraṅgī dui prabhu parama cañcala
sei pathe calilena ācāryera ghara

Translation: The two joyful, most restless Lords then set out on the path to Advaita Ācārya's house.

Jayapatākā Swami: So, the two Lords joyfully went, supremely restless, to Advaita Ācārya's house, went on the path to Advaita Ācārya's house.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.42

prabhura gamanapathe lalitapura grāme dārī sannyāsīra vāsa —

madhya-pathe gaṅgāra samīpe eka grāma
mullukera kāche se `lalitapura' nāma

Translation: Halfway down the road near Mulluka is a village named Lalitapura, which is situated near the Ganges.

Mulluka, or Muluka (derived from the Persian word milik), is situated on the eastern bank of the Ganges opposite Ambikā. Places like Piyārī-gañja are situated on the western side of the Ganges. The village of Lalitapura is situated near Śāntipura; in other words, it is on the eastern side of the Ganges halfway between Māyāpur and Śāntipura. It is on the eastern side directly adjacent to the village of Hāṭa-ḍhāṅga.

Jayapatākā Swami: Half way down the road, near a village called Mulluka, there is the village named Lalitapura, which is near the Ganges. Half way between Māyāpur and Śāntipura is the village of Lalitapura. It is on the eastern side of the Ganges. Near the village of Hāṭa-ḍhāṅga.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.43

sei grāme gṛhastha-sannyāsī eka āche
pathera samīpe ghara jāhnavīra kāche

Translation: In that village lived a householder sannyāsī. His house was on the side of the road near the Ganges.

The phrase householder sannyāsī, or householder bāula, refers to those who identify themselves as tyāgīs, or renunciants, while maintaining extreme attachment to home. The tamasic tantras encourage such dārī sannyāsīs, or immoralists. As in the logic of soṇāra pāthara bāṭī—“stone bowls made of gold,” those householder bāulas who are extremely attached to home and who dress themselves as renunciants, wearing red cloth with the support of Śākta philosophy, claim that maintaining maidservants and wives is approved by the śāstras. At present Śrīmān Annadācaraṇa Mitra wears red cloth even though he is a householder, and Śrīyukta Madhusūdana Gosvāmī of Vṛndāvana used to wear red cloth as a preacher even though he was a householder. Accepting the saffron dress of a renunciant is included among the rules for a sannyāsī on the path of regulative principles, just as all Vaiṣṇava ācāryas of the medieval age used saffron cloth. In the course of preaching their own spontaneously manifested paramahaṁsa-dharma, Śrī Rūpa and Sanātana, who inaugurated anurāga-mārga, the path of attachment, were not inclined towards Śrī Gaurasundara's ekadaṇḍa-sannyāsa. Śrī Gopāla Bhaṭṭa Gosvāmī's spiritual master, Tridaṇḍi Sannyāsī Śrīla Prabodhānanda Sarasvatī, exhibited the superiority of paramahaṁsa dress and the path of attachment by wearing saffron dress befitting an ācārya. Śrīmaj Jīvacaraṇa, who followed Śrī Rūpa, has in the course of imparting instructions befitting an ācārya preached svakīya-rasa to help easily understand the concept of parakīya-rasa and to uproot the poisonous teeth of the fraudulent followers of parakīya-rasa. Actually, the concept of svakīya-rasa preached by Śrī Jīvapāda has simply established the supremacy of parakīya-rasa of the spiritual world.

Jayapatākā Swami: In that village there was a gṛhastha-sannyāsī. He was on the side of the road, near the Ganges. So, some of the apasampradāyas like bāula, they dress like renunciants or sannyāsīs, but they maintain their house, their wife. So, it says that the tamasic tantric encourage such dārī sannyāsīs or immoral, householder sannyāsīs. So Śrīla Bhaktisiddānta Sarasvatī Gosvāmī Prabhupāda, he mentions some caste Gosvāmīs, who wear red cloth but have wives. Ha! Previously there were many of these bogus, so called sannyāsīs. And they gave different false philosophies. So, our six Gosvāmīs were very careful to establish the proper understanding of the transcendental scriptures.

Caitanya-Bhāgavata Madhya-khaṇḍa 19.44

prabhura nityānanda sthāne dārī sannyāsīra paricaya jijñāsā o sannyāsī-bhavane ubhayera gamana —

nityānanda-sthāne prabhu karaye jijñāsā
“kāhāra maṇḍapa jāna kaha kāra vāsā?”

Translation: The Lord asked Nityānanda, “Do You know whose āśrama this is and who stays here?”

The word maṇḍala [sic] means “surrounding area,” “camp,” “hermitage,” “estate,” or “one's own land.”

Jayapatākā Swami: So, Lord Viśvambhara asked Lord Nityānanda, do You know whose āśrama this is, and who stays here?

Caitanya-Bhāgavata Madhya-khaṇḍa 19.45

nityānanda bale,—“prabhu, sannyāsī-ālaya”
prabhu bale,—“tā're dekhi, yadi bhāgya haya”

Translation: Nityānanda replied, “O Lord, this is the house of a sannyāsī.” The Lord then said, “If We are fortunate, We can meet him.”

Jayapatākā Swami: Lord Nityānanda replied, “this is a house of a sannyāsī.” The Lord then said, “oh! If We are fortunate, We will be able to see him.”

Caitanya-Bhāgavata Madhya-khaṇḍa 19.46

hāsi' gelā dui prabhu sannyāsīra sthāne
viśvambhara sannyāsīre karilā praṇāme

Translation: The two Prabhus smiled as They went to the sannyāsī's house. Viśvambhara thereupon offered obeisances to the sannyāsī.

Jayapatākā Swami: So, the two Lords went smiling to the sannyāsī’s house, and Viśvambhara prabhu offered obeisances to the sannyāsī.

Thus ends the chapter, Lord Viśvambhara and Lord Nityānanda Encounter a Dārī Sannyāsī in Lalitapura on the Way to Śāntipura

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Stay tuned in tomorrow! Any question? Who is this dārī sannyāsīs? What happens when Lord Caitanya and Nityānanda go to his house? I cannot wait to find out!! Shuuuu!

How are our Bengali, Russian and Chinese translators? Although not here visibly, we would like to thank the Tamil translator also, and we hope that we could have a Hindi translator, or even a Spanish one! Telugu and Spanish is going on! Bāgunnarā? komoistas! Kagdila! kemon-achen? niu Hau ma! Any question?

Announcement: Virtual table continues to be there and online sponsorships continue.

Gauuuurāṅṅṅṅṅṅga!

Question: Ojasvinī Rādhikā devī dāsī. Hare Kṛṣṇa dear Guru Mahārāja. Please accept my respectful obeisances, AGTSP! How can we understand what Śrīla Prabhupāda said that 70% surrender is enough to go back to God?

Jayapatākā Swami: We can understand by the inconceivable mercy of Lord Caitanya. We try to reach 100%, but even if we are a little short, the Lord is so merciful that He will take us. But we shouldn’t try for 70, we should try for 100! Ha!

(Further Bhagavad-gītās sponsorship were announced.)

Gauuuuurāṅṅṅṅga!

(Announcement for the Food for Life and Devotee care program donation was made.)

Question: Please accept my humble obeisances, dear Jayapatākā Swami:  How do we make people understand that there is life after death and previous births? Your spiritual son, Gopa bandhu Govinda dāsa

Jayapatākā Swami: There are various scientific researches, that show that we have previous births. And that we are attaining this birth due to our previous karma. So we intend to show that in our Exhibition. But if you would like to have that information, that can also be provided.

Thank you very much!