Verse: Caitanya-caritamrta Adi-lila [Cc Adi 3.49]
Speaker: HH Bhakti Purusottama Swami
____________________________________
So very soon after a few days we are going to celebrate the appearance day
of Sri Caitanya Mahaprabhu. Therefore from today onwards we will discuss
different topics on Sri Caitanya Mahaprabhu to develop our Caitanya
consciousness. This year is a very special year that we are celebrating five
hundredth anniversary of Sri Caitanya Mahaprabhu taking sannyasa.
Five hundred years ago during this period of last Makar Sankranti Mahaprabhu
left Sri Navadvip Dhama for the benefit of the people of the whole world. So
nicely Vrindavan Dasa Thakur describes that. Your heart will break when
listening to that pastime, the feelings of the Navadvipbhasis, and the
separation from Sri Caitanya Mahaprabhu when He took sannyasa, how the whole
of Navadvip was crying. All those people from Katwa and Kanta Nagar, they
saw Mahaprabhu's hair going to be shaved as He was going to take sannyasa,
how they all cried. That moment was a very important moment when Sri
Caitanya Mahaprabhu made all of the Navadvipbasis to cry. All of His
devotees were crying in separation but because of that moment now Mahaprabhu
has made a movement that has created such a situation that has developed the
whole world to cry in Krishna consciousness for what Mahaprabhu took
sannyasa.
So we will discuss that. I have chosen a verse from Caitanya-caritamrta.
This verse has been quoted by Krsnadasa Kaviraj Goswami from Mahabharat
wherein he mentions how, sannyasa-krc chamah santo nistha-santi-parayanah.
There is Visnu sahasra nama, the different names are there -
suvarna-varno hemango varangas-candanangadi
sannyasa-krc chamah santo nistha-santi-parayanah
[Cc Adi 3.49 or Dan-dharma, chapter 149 of Mahabharata]
Where it mentions about Sri Caitanya Mahaprabhu and that personality will
take sannyasa also. Prabhupada has also quoted a verse from the Upanisad
where Upanisad says,
yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim [Mundaka
Upanisad 3.1.3]
Sruti also explains that amongst the unlimited bhagavat svarup, features of
the Supreme Personality of Godhead there is one svarup that is rukma-varnam,
golden color personality. Srimad -Bhagavatam also explains,
krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah [SB 11.5.32]
Krsnadasa Kaviraj Goswami is saying akrsna varna kahe gaura varnam,
pita-varnam. That golden color Supreme Personality of Godhead is there. So
in this way in different Puranas, Sruti, Smrti there is indication that the
special form of the Supreme Personality of Godhead who is suvarna-varno
hemango. So we will read that verse on the basis of this sannyasa-krc chamah
santo nistha-santi-parayanah we will listen to the sweet pastimes of Sri
Caitanya Mahaprabhu taking sannyasa.
om namo bhagavate vasudevaya. om namo bhagavate vasudevaya. om namo
bhagavate vasudevaya.
suvarna-varno hemango varangas candanangadi
sannyasa-krc chamah santo nistha-santi-parayanah [Cc Adi 3.49]
TRANSLATION: "In His early pastimes He appears as a householder with a
golden complexion. His limbs are beautiful, and His body, smeared with the
pulp of sandalwood, seems like molten gold. In His later pastimes He accepts
the sannyasa order, and He is equipoised and peaceful. He is the highest
abode of peace and devotion, for He silences the impersonalist non
devotees."
PURPORT: This is a verse from the Mahabharata (Dana-dharma,
Visnu-sahasra-nama-stotra). In his commentary on the Visnu-sahasra-nama,
called the Namartha-sudha, Srila Baladeva Vidyabhusana, commenting upon this
verse, asserts that Lord Caitanya is the Supreme Personality of Godhead
according to the evidence of the Upanisads. He explains that suvarna-varnah
means a golden complexion. He also quotes the Vedic injunction yada pasyah
pasyate rukma-varnam kartaram isam purusam brahma-yonim (Mundaka Up. 3.1.3).
Rukma-varnam kartaram isam refers to the Supreme Personality of Godhead as
having a complexion the color of molten gold. Purusam means the Supreme
Lord, and brahma-yonim indicates that He is also the Supreme Brahman. This
evidence, too, proves that Lord Caitanya is the Supreme Personality of
Godhead Krsna. Another meaning of the description of the Lord as having a
golden hue is that Lord Caitanya's personality is as fascinating as gold is
attractive. Srila Baladeva Vidyabhusana has explained that the word varanga
means "exquisitely beautiful."
Lord Caitanya accepted sannyasa, leaving aside His householder life, to
preach His mission. He has equanimity in different senses. First, He
describes the confidential truth of the Personality of Godhead, and second,
He satisfies everyone by knowledge and attachment to Krishna. He is peaceful
because He renounces all topics not related to the service of Krishna. Srila
Baladeva Vidyabhusana has explained that the word nistha indicates His being
rigidly fixed in chanting the holy name of Sri Krishna. Lord Caitanya
subdued all disturbing opponents of devotional service, especially the
monists, who are actually averse to the personal feature of the Supreme
Lord. [End of Srila Prabhupada's purport to Cc Adi 3.49]
HH Bhakti Purusottama Swami: So here in this verse we see how the Supreme
Personality of Godhead takes sannyasa. sannyasa-krc chamah santo. This
specific verse is very interesting starting with
suvarna-varno hemango varangas candanangadi
Each is one name. Suvarna-varno is one name, hemango varangas one name. When
you count sahasra nama - each refers to one name of the Supreme Personality
of Godhead. Of course there are different meanings to the different words.
Suvarna-varno means the golden color. Su mean the best syllables, krsna -
just like in Bhagavatam it is explained,
krsna-varnam tvisakrsnam sangopangastra-parsadam [SB 11.5.32]
One may say krsna-varnam is black color but our acaryas are saying
krsna-varnam means krsna and varnam means syllables. One who is always
uttering these two syllables krsna krsna - it refers to that or
krsna-varnam, varnam means to describe. Krsna varnetti jasasah(?) It is also
krsna varnam. The same way as suvarna-varno. Su means the best varnam menas
syllables. One who is always uttering or describing suvarna-varno describing
about the best syllables that is Sri Krishna.
There are different meaning to different names it has been explained here
but we will concentrate, we will focus on sannyasa-krc - that how the
Supreme Personality of Godhead He also takes sannyasa. Though we know that
Caitanya Mahaprabhu took sannyasa, it has been address as kapalika sannyasa.
There is no need for Caitanya Mahaprabhu to take sannyasa. Sannyasa is not
the process to achieve love of Godhead. Caitanya Mahaprabhu Himself has
said, [Bengali] "The goal of My life is to achieve love of Godhead, what is
the use of taking sannyasa?"
So much so that once Radhanath Maharaj was telling that after He took
sannyasa - we will discuss that later on how He was going to Vrindavan then
Nityananda Prabhu tricked Him and brought Him back to Santipura and he sent
message to all the Navadvipbasis, "You come to Santipura, Advaita Acarya's
house and you will again meet with Caitanya Mahaprabhu." Everybody from
Navadvip ran to Santipura except one personality, that is Visnupriya. She
could not go. Mother Saci went. When Mahaprabhu offered obeisances to Mother
Saci - even though Caitanya Mahaprabhu took sannyasa He was feeling very
obligated to Mother Saci, very affectionate to Mother Saci. The day He left
the house that night Mother Saci was sitting at the doorstep completely
stunned. There were tears flowing from her eyes.
When Mother Saci went to Santipura Mahaprabhu said, "My dear Mother, I have
done a great mistake by taking sannyasa. I should not have taken sannyasa. I
feel I should go back to Navadvip now." That much He was thinking after
taking sannyasa he said, "I should go back to My house now." Mother Saci
said, "No, no, no. Don't do like this. I know if You come back to Navadvip,
come back to my house I will become very happy but if You come back to the
house after taking sannyasa everybody will blaspheme and blame You and that
will give me so much distress. I don't want that. Better You take sannyasa,
You remain as sannyasa."
The point is that Sannyasa is not a process to get love of Godhead. This is
kapalika sannyasa - pretending, pretense sannyasa. But if we really analyze
the bhagavata-svarupas, how sannyasa is also a very integral part of the
life of different bhagavat-svarupas. We will elaborately analyze
Mahaprabhu's life. Did this just happen like that because as you all know
Mahaprabhu's why He took sannyasa because he wanted to deliver all those
people who were not accepting the authorities.
People were blaspheming Caitanya Mahaprabhu then He thought, "Oh I have come
to deliver everybody but these people do not understand Me and they are
committing offence unto My lotus feet as a result they will go to hell or
they will get more into bondage. My purpose will not be fulfilled. That is
why I will take sannyasa so understanding Me as a sannyasa atleast they will
offer Me obeisances. Thus they will be delivered."
So this is the concept that is well known to everybody, that Mahaprabhu just
took sannyasa so that people will respect Him, not offend Him, thinking of
Him atleast as a sannyasi and thus they will be delivered. Otherwise they
will be entangled in great bondage. But there are more different reasons why
Mahaprabhu has taken sannyasa. Is it external things or it is there
internally? It is a very integral part of the Supreme Personality of Godhead
that He take sannyasa, just to do something with purpose of His life.
Actually we see that it is not only Caitanya Mahaprabhu that has taken
sannyasa.
We see Ramacandra also He took one kind of sannyasa leaving the house,
dressing like sannyasi. Sastra explains how He was wearing like brahmacari
dress. He went on vanvasa. In fact Navadvip dham Mahatmya explains how Sri
Ramacandra, Sitadevi and Laksmana came to Navadvip dhama, to Modadrumadvipa.
In Modadrumadvipa where Lord Ramacandra was sitting there was a huge banyan
tree there. Lord Ramacandra was seated next to Sitadevi and were seeing the
beauty of Navadvip dhama is so pleasing. That is why that island is
Modadrumadvipa - mada means to give pleasure, druma means tree. So Lord
Ramacandra was smiling.
Sitadevi asked, "What happened to You? Why for nothing You are smiling
here?" Ramacandra said, "Yes, I am smiling because in future Kali-yuga I
will appear here. Just like now how I have given up My house and am
wondering in the forest here and there in the same way in that incarnation I
will take sannyasa. You will appear as Visnupriya. Mother kausalya will
appear as Sacidevi." He was explaining how He will come and distribute love
of Godhead and take sannyasa so Mother Sita asked, "Why, why are You so
cruel that You will take sannyasa, you will leave Your old Mother alone in
the house and young wife? Okay if You know that You will take sannyasa why
will you marry at all? You should not marry then." She was asking then
Ramacandra felt very sad. What to reply?
Them Ramacandra said, "Yes. I know you know everything but I am just asking
again to discuss the subject matter. You should know that My devotees enjoy
My service in two different ways. One is sambhoga when they directly serve
me they derive some kind of pleasure and enjoyment. Another is vipralambha
viraha, when there is separation from Me. Actually always My most pure
devotees, that somebody can beg and ask Me, The highest thing he can ask Me
- O My Lord please give me a chance in Your association to serve Your lotus
feet - and I give them that. But one who is very dear to Me I give them
something that they have not asked Me, but I give them. And what My devotee
will never ask Me? My devotee will never ask Me - O My Lord please bless me
that I may be separated from You - My devotee will never ask Me for that but
that is the highest thing I offer to My devotees. My special devotees I
offer them that viraha, that vipralambha-bhava. So that is why sometime I
get separated from My devotees so that their love will become more intense."
Srila Gaura Govinda Swami Maharaj used to say otherwise the love will die
untimely, the untimely death of love, loving exchanges. And Ramacandra
explained to Sitadevi, "Thus when My devotees will be separated from Me when
reunion will take place there will be million times better enjoyment. So
this special thing I offer My devotees which they never expect or they never
pray for but I give to them." He was explaining to her and at that time He
said, "In this incarnation I will be separated from you. I will worship your
golden murti. In that incarnation you will worship My golden murti. I will
not elaborately explain but later on I will send you to the forest then I
will worship your murti." He did not explain. He just gave hints that that
incarnation will happen like that. My point is the Ramacandra also had some
jati, sannyasa kind of lifestyle.
Lord Krsnacandra, He also was doing some drama kind of things when Radharani
was in mauna. Radha was very angry, spiritual anger She had developed and
Krishna went in different form to pacify Her but nothing worked out. Finally
Krishna took the form of a sannyasi - jati. He said, "I have come to beg
something from You." "Oh want You want?" "Just give Me your anger." So that
is one kind of sannyasa.
Also when Krishna was in Dvaraka for three years He had gone to Badrinath
and was doing tapasya there also. And of course Rsabhadeva told to his
children, tapo divyam putraka. [SB 5.5.1] So we see in different
incarnations how this renounce order is part of Their lives. The most
interesting pastime is Badrinarayan, Badrinath. All of you have heard in
India we have four dhamas - Badrinath, Dvarakanath, Ramanath and Jagannath -
the four nathas or the four sites are there. So how Badrinath is doing
severe austerities there?
Once Narada Muni had gone to Vaikuntha to meet with Narayan. Narada Muni has
license that he can go anywhere. He can go to the demigods, demons or
Vaikuntha planets. He can enter into any house with no problem. He has a
pass for that. So He went straight to the bedroom of Narayan. He saw Narayan
was sleeping in a nice soft bed and Laksmidevi was sitting next to Him and
massaging His lotus feet and Narada Muni entered into the room very angry,
"Oh My Lord what are You doing here! You are sleeping very happily in soft
bed with Your wife massaging Your feet. What the people will learn from Your
behavior? This is what You are teaching to the people? People will see You
like this yad yad acarati sresthas tat tad evetaro janah [Bg 3.21] They will
all become lazy. You are not showing them any austerity, no tapasya. What
kind of exemplary life are You behaving like this?" Narayan what can He say.
Laksmidevi is sitting next to Him. He just kept quiet. He didn't reply
anything.
So Narada Muni left but Narayan took it very seriously, "Yes I should be
very exemplary." Then He decided, "I should take sannyasa. I should go and
do tapasya but how to get out of Vaikuntha? How to get out of the clutch of
Laksmidevi? So He said, "Okay Laksmidevi you have been staying in Vaikuntha
for so long. You must be feeling bored here. Why don't you go visit some
other planets? You go to Nagaloka. There are many Nagakanyas there. You
spend some time there then you come back."
Then Laksmidevi went to Nagaloka and Narayan then left Vaikuntha. Then He
came to this earthly planet and search for a place where to do tapasya.
Finally He saw a very beautiful place, "Best place for My tapasya." But Siva
was occupying that place so what to do? Narayan is very clever. He made a
trick how to remove Siva from there. So every morning Siva and Paravti go to
take bath in Taptakunda. If you go to Kedarnath, Badrinath, Gangotri,
Yamunotri it is very cold but if you go on the top of the hill there is hot
spring water - very hot. You can take bath there.
So everyday Siva and Parvati go to take bath in the hot spring there. That
day Siva and Parvati came out of the room then Parvati saw this beautiful
young boy in the cold and he was crying. Mother Parvati immediately ran to
help that boy, to pick him up. Then Siva said, "Hey, be careful. Don't touch
him, don't touch him." Parvati said, "What? Such a nice boy suffering! I
must help him." Then Parvati picked him up in her lap to take him into their
house. Siva said, "Why don't you listen to me?" But Parvati did not care.
She was so affectionate. She kept the boy inside her room. They went to take
bath in Taptakunda and when they came back they tried to open the door but
he door wasn't opening. It was closed from inside. After long when the door
opened they saw on their bed Lord Narayan was sitting there.
Then Lord Narayan said, "Oh my dear Mother Parvati so affectionately you
welcomed me here since I came to this place. Now I like to do tapasya here.
Go somewhere else.' Siva said, "See I told you to be very careful. You did
not listen. Now let us go. Pack our luggage to go another place."
[Laughter.] Then Parvati, Siva packed their things and went to another
mountain that is known as Kedarnath. Here is Adi Kedarnath. Then Lord
Narayan performed severe austerities there.
In the meantime Laksmidevi came back to Vaikuntha and found Vaikuntha to be
empty. Lord Narayan was not there. Where is Narayan? After searching all
over the place Laksmidevi came to the Himalayas and she found Narayan doing
tapasya. Laksmidevi was feeling so bad, "Oh my husband is going through so
much austerity, so cold, snowfall, cold wind. I want to serve my husband. I
want to help Him." How can she help? He has taken sannyasa. Wife cannot go
to sannyasa.
So then she had a great desire to serve. Then Laksmidevi transformed herself
into a big berry tree. Under that berry tree Lord Narayan was doing tapasya.
So that is why usually we say Laksmi Narayan or Sri Narayan. For berry the
Sanskrit word is badri. So the Lord is known as Badri Narayan Bhagavan.
Laksmi Narayan, Badri Narayan.
The point I am trying to make here is we see in different incarnations there
is an aspect of sannyasa or renunciation - Badri Narayan, Krishna Bhagavan,
Rama Bhagavan. But it is interesting that the sannyasa that Sri Caitanya
Mahaprabhu took, Ramacandra went to forest, Sitadevi was with Him, Krishna
married and went to do tapasya and came back. Narayan took sannyasa but
atleast Laksmidevi was next to Him in a badri tree form. What happen to
Caitanya Mahprabhu is a unique sannyasa.
His father Jagannath Misra had left his body, widow mother, elder brother
Visvarupa had taken sannyasa and young wife was in the house. How old was
she? Sixteen years old. Can you imagine sixteen-year-old wife! Twenty four
year old boy leaves all these things behind. Nobody is there to look after
mother. Elder brother has already taken sannyasa and Mahaprabhu left house.
What a great renouncement that it! Turns out to be supreme renunciation.
What a sacrifice the Supreme Personality of Godhead has done in this
specific form of Sri Caitanya Mahaprabhu. What for all of this? Just to
deliver the living entities. Not to deliver them from their sinful
reactions, not to deliver them from material existence and promote them to
give liberation, to give them brahma durlabha vastu - something that is rare
even to be obtained by Brahma - krsna-prema. What a great sacrifice Caitanya
Mahaprabhu has done.
And what to speak of the sacrifice of Caitanya Mahaprabhu! The whole world
may discuss, glorify and see what a great sacrifice Caitanya Mahaprabhu has
done but one should consider what sacrifice Mother Saci has done, what
sacrifice Visnupriya has done, what sacrifice the Navadvipbasis have done -
incomparable sacrifices.
Who can think of a mother like this who can tell her son, "Yes, yes you take
sannyasa." in this precarious situation, husband has left his body, elder
son has taken sannyasa, nobody to help, "You please take sannyasa. Go on. I
don't want to see you be blamed." Just see that sacrifice in the mood of
renunciation of Mother Saci.
Just consider what sacrifice Visnupriya has done. After Mahaprabhu left home
what a life she was going through. Just imagine what separation! Mahaprabhu
gave his paduke, wooden shoes. She was worshipping one murti of Caitanya
Mahaprabhu. And how she was living her life? What would she eat? She would
chant once Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare, then she would take one rice and keep
separately then chant again and take one rice. And whatever amount of
chanting of Hare Krishna mahamantra she would chant that amount of rice she
would take and she would cook that and offer to Lord and she would eat that
much. Just imagine what an austere life! Just to keep her in touch with
Caitanya Mahaprabhu what a great sacrifice she was going through! And for
how many years? Not ten or twenty years of this separation, not ten or
twenty or thirty years of austere life. She left her body when she was
ninety-six years old. Mahaprabhu left when she was sixteen years old and
Mahaprabhu was twenty-four years old. He got into another mood of
krsna-viraha bhava. So many things were happening - sankirtan this that. No
so great job, not a great thing to forget but just imagine what Visnupriya's
life will be like - just alone, no sankirtan, no mood that Caitanya
Mahaprabhu had developed to forget the separation. She just has to survive
with the mood of separation her whole life.
Like this Mahaprabhu left His body went back to the spiritual world, to His
abode at forty-eight years old and Visnupriya she was living for ninety-six
year. That means in eighty years in separation. She had to lead her life
like this. What a great sacrifice the Lord and His devotees have done for
the benefit of the living entities. [Bengali] The magnanimity of Caitanya
Mahaprabhu, kindness, mercy - one can only understand it when you analyze it
in proper perspective.
One has to analyze the magnanimity of Caitanya Mahaprabhu in all respects -
each and every pastime, each and every activities; everything is only filled
with magnanimity or mercy. That is the reason why amongst unlimited forms of
the Supreme Personality of Godhead this specific form is known as audarya.
There is aisvarya, madhurya and audarya.
That is why Rupa Goswami is praying namo maha-vadanyaya [CcMadhya 19.53] And
how He is audarya is manifesting. Where is it manifesting? The most
neglected person Mahaprabhu came to Navadvip, He started His sankirtan
movement wherefrom? In the house of Suklambara Brahmacari! Suklambara
Brahmacari was the poorest personality with broken house on the bank of the
river Ganga. He would go and beg from house to house everyday and whatever
rice he would get he would offer to the Lord and then partake of that
prasad.
Mahaprabhu first manifest His mood of separation, nama sankirtan in his
house. When Mahaprabhu came back from Gaya and told Sriman Pandit, "You go
tell all the Vaisnavas of Navadvip that I have to tell them something. I am
suffering so much." Before coming from Gaya Mahaprabhu was not in the mood
of Vaisnava. He was always enjoying vidya rasa, very arrogant, always giving
hard time to the Vaisnavas. Vaisnavas should not go close to Nimai.
He was explaining about His trip to Gaya. He came to speak of, "When I saw
Visnu-pada-padma," When He uttered this word visnu-pada-padma He could not
speak anymore. Tears were profusely flowing from His eyes. He said to
Sriman, "I don't know who to speak about My sufferings to. There is so much
suffering in My heart. I can only reveal it to Vaisnavas. Tell all the
Vaisnavas to come tomorrow to Suklambara Brahmacari's house."
Just imagine great personalities wee there but Caitanya Mahaprabhu chose the
most neglected person in Navadvip dham, no house, and beggar - to manifest
the greatest wealth that He was going to distribute in this earthly planet.
That was the first time He brought all the Vaisnavas, all the Vaisnavas were
waiting them Mahaprabhu entered exhibiting, the first information He gave to
the Vaisnavas -
kahan mora prana-natha murali-vadana [Cc Madhya 2.15]
"Where can I go, where can I see get Krishna?" This mood of separation that
He developed, that He manifested first in Suklambara Brahmacari's house.
Sannyasa indication also he manifest in Suklambara Brahmacari's house. One
time He said, "Suklambara I have to eat in your house." Suklambara
Brahmacari said, "My house? I have nothing in my house." All devotees said
Mahaprabhu's desire you please allow.
He went to His house and after taking prasadam something nice took place
where Mahaprabhu revealed to Nityananda Prabhu, "I will take sannyasa."
So behind this sannyasa there is a inner reason.
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
[Cc Adi 1.6]
The Lord has developed that greed to understand three things: sri-radhayah
pranaya-mahima kidrso vanayaiva- - what is that greatness of the loving
emotion of Srimati Radharani, svadyo yenadbhuta-madhurima. The most
wonderful sweetness is there, what is that? The greatness I am with holding
within Myself. saukhyam casya mad-anubhavatah , by serving Me what kind of
enjoyment Radharani and My devotees are deriving? In that mood of Srimati
Radharani, the highest mood of Radharani's mood of separation from Krishna -
vipralambha.
In fact the acaryas are explaining that Radharani and Krishna went to
Mathura. Radharani at one point said, "I will become a yogini. I will leave
My house and search for My Krishna from pillar to pillar, from house to
house, from forest to forest, from grove to grove. I will search for My
pranavallabha Krishna." [Bengali] That desire which was manifested in the
heart of Srimati Radharani that, "I will become a yogini." Yogini means
another way of taking sannyasa.
So that happened when Lord Krishna accepted the mood of Srimati Radharani -
radha-bhava-dyuti-suvalitam naumi krsna-svarupam [Cc Adi 1.5] When He
accepted the mood of Srimati Radharani and appeared. So that desire
manifested here in Krishna. So who has to take sannyasa?
Caitanya Mahaprabhu just did not take sannyasa just to deliver these
personalities but it has another internal meaning also. And that is the mood
that He developed separation in Kanayanatsala where Krishna appears
personally playing the flute, smiling face, so attractive when Caitanya
Mahaprabhu was going to embrace Him He disappeared. At that point He
developed this mood of separation in varaha viplarambha.
kahan mora prana-natha murali-vadana
kahan karon kahan pan vrajendra-nandana [Cc Madhya 2.15]
That was intensifying more and more and more that He took sannyasa and then
He went to Nilacala dhama. Last twelve years of His life austerely staying
in that Gambhira where He performed the greatest pastimes, constantly
staying there. Daytime He would discus with the devotes and do
namsankirtana. When sunset would take place and all the devotees would go
back to their houses He would be alone and the mood of separation would be
more and more intense to some extent midnight after midnight, Ramananda Raya
and Svarupa Damodara would be with Caitanya Mahaprabhu. According to
Mahaprabhu's mood they would chant different verses and once they left
Mahaprabhu's mood of separation became more intensified, so intense that He
would feel like leaving the room.
If any of you have been to Puri Gambhira is a small room - maybe 8 feet by 8
feet. But the room we see now. It was not that luxurious a room. In
Mahaprabhu's time there was no nice marble, not like that. It was a small
house with a mud wall and there was a hole inside it. He was living inside
the hole. He was staying there! He would feel so much separation that He
would want to get out of the room. He would not find the door. His face
would be scratched on the wall, wounds on Hi sface. That intense mood of
separation!
So that is what Vrindavan dasa Thakur is explaining. That how one day
Caitanya Mahaprabhu was sitting after taking prasadam in Suklambara
Brahmacari's house, sitting and chanting vrindavava gopi gopi bole nirantara
eke dine gopi jagada Isvara
Once in the mood of the gopi Srimati Radharani. So Mahaprabhu is chanting
'gopi gopi, vrindavan, vrindavan' in separation from Vrindavan and the
gopis. What the ordinary people will understand? Mahaprabhu's mood great
personalities, demigods, munis, rsis they don't understand and who are these
Navadvipbasis who can understand the mood or Caitanya Mahaprabhu?
One student came and saw Him. Scholar, "Oh what is Nimai doing? Gopi, gopi,
Vrindavan, Vrindavan!" "Hey Nimai what are you doing Nimai Pandit? You
should give chanting gopi. You should chant Krishna's name." This foolish
guy was teaching Caitanya Mahaprabhu to chant Krishna's name. Caitanya came
to give Krishna's name to everybody but this fellow did not understand why
Mahaprabhu was chanting 'gopi gopi, vrindavan, vrindavan' He said, "Chant
krsna nama.. If you chant krsna nama you will get a lot of punya."
When Mahaprabhu heard He was very angry. Mahaprabhu said, "Krsna-nama? You
are telling me to chant krsna-nama?" [Bengali.] "He is a plundered, He is a
thief. Who will worship Kriishna, a person like this? He killed Bali. He
cheated Bali Maharaj and put him in Patala. He was conquered by His wife.
Always hankering after Sitadevi. He cut the nose of another lady! Who will
worship a Krishna like this?
Just imagine if someone speaks to you like this how you will feel. "Who will
worship the stupid Krishna?" Something like that. "What is wrong with You?
You are saying like this?" He was requesting, "Do Krishna bhajan."
Mahaprabhu was in a different mood. Just like the Gopis. They became angry
at Krishna. There are many different statements how Gopis are very angry
with Krishna. In the same mood Mahaprabhu is very angry with Krishna. He is
trying to convince Mahaprabhu to please chant Hare Krishna. Mahprabhu became
so angry that He took a stick and went to beat him. He got so scared that he
ran away from there with Mahaprabhu chasing him from behind. Then he went to
the other scholars and said, "See what has happened to Nimai. I went and He
was telling gopi-gopi. Which sastra say gopi-gopi? I told Him to chant
Krishna but he behaved towards me like this." Sweating so scared, "What
happened to you?" Then he explained.
All other brahmanas were very angry. "Who is this Nimai? What is He
thinking? We are studying together. Jagannath Misra was such a great person.
We are not the sons of ordinary brahmanas. Now He has become big pandit,
Thakur and is behaving like this towards us. If He comes again to beat we
will beat Him also." They were discussing like this.
Mahaprabhu is antaryami. He understood that, "All these brahmanas don't
understand and they are saying they will beat Me. What will happen to them?"
Mahaparabhu was telling to Nityananda Prabhu, "Nityananda I came, I brought
some medicine to cure the cold [Bengali.] Pipalakhande is one kind of
ayurvedic medicine people take to reduce their cold. Mahaprabhu said, "I
brought this medicine to reduce the cold but the cold is increasing. I came
here to deliver these people. Now by My activities I will be the cause of
their destruction. I will be the cause of their asanga. I came to make them
free from one material bondage so what to do? Now Nityananda I will take
sannyasa [Bengali] Tomorrow I will cut my hair and give up and take
sannyasa. Let me see who is coming to beat Me. I will go to the house of
those people and stand at their door and take alms. [Bengali] though they
are planning to beat Me tomorrow I will stand at their doorstep to beg. Let
me see who will come to beat Me. This is the process I will follow.
[Bengali] In this way I will deliver everybody."
Then it will continue tomorrow and on Mahaprabhu's appearance day we will
discuss how Mahaprabhu took sannyasa and what was the mood and the
circumstances and the inner meaning. Very beautifully Vrindava dasa Thakur
has systematically explained in Caitanya Bhagavat. Because today it is
already late please excuse me that I made you ten minutes late, made you
viplaramba vihara for mahaprasad. So no problem viraha is good anyway. So on
Mahaprabhu's appearance day we will discuss from this point onwards. Jai Sri
Caitanya Mahaprabhu ki jai!
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