Date: February 25th, 2010 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! [Applause.]