Chaitanya Bhagavata

by Bhumipati Dāsa | 2008 | 1,349,850 words

The Chaitanya Bhagavata 1.11.76, English translation, including a commentary (Gaudiya-bhasya). This text is similair to the Caitanya-caritamrita and narrates the pastimes of Lord Caitanya, proclaimed to be the direct incarnation of Krishna (as Bhagavan) This is verse 76 of Adi-khanda chapter 11—“Meeting with Shri Ishvara Puri”.

Bengali text, Devanagari and Unicode transliteration of verse 1.11.76:

বোলেন ঈশ্বর-পুরী,—“আমি শূদ্রাধম দেখিবারে আইলাঙ তোমার চরণ” ॥ ৭৬ ॥

बोलेन ईश्वर-पुरी,—“आमि शूद्राधम देखिबारे आइलाङ तोमार चरण” ॥ ७६ ॥

bolena īśvara-purī,—“āmi śūdrādhama dekhibāre āilāṅa tomāra caraṇa” || 76 ||

bolena isvara-puri,—“ami sudradhama dekhibare ailana tomara carana” (76)

English translation:

(76) Īśvara Purī replied, “I am lower than a śūdra. I have come here simply to see Your lotus feet.”

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

The word śūdrādhama (lower than a śūdra) is often read as kṣudrādhama (lower than the lowest) by mistake. It is to be understood that when Śrī Īśvara Purīpāda referred to himself as śūdrādhama, it was a sign of

humility. A self-realized Vaiṣṇava, in particular, never identifies himself as belonging to the worldly varṇāśrama society. Śrī Gaurasundara has instructed this to the conditioned souls who are situated in the principles of varṇāśrama by quoting the verses: nāhaṃ vipro na ca nara-patir and tṛṇād api sunīcena. People traveling on the path of fruitive activities identify themselves according to the mundane caste divisions of śaukra, by semen; sāvitra, by initiation; and daikṣya, by becoming a perfect brāhmaṇa. 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 brāhmaṇa in his behavior and activities. When one is situated in the mode of goodness and passion, he displays the qualities of a kṣatriya. When one is situated in goodness and ignorance, he displays the qualities of a vaiśya.

When one is situated in the modes of passion and ignorance, he displays the qualities of a śūdra. And when one is situated in ignorance, he displays qualities lower than those of a śūdra, or those of a mleccha. In the Bhagavad-gītā (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 varṇas, the activities of śūdras are devoid of all saṃskāras. The other three varṇas of twice-borns are qualified to undergo all saṃskāras, but the śūdras are naturally bereft of all saṃskāras; they are only qualified for undergoing the saṃskāra of marriage. Just as an absence of mundane pride is indicated by usage of the words tṛṇād api sunīca, the Vaiṣṇavas who have given up pride for their varṇa identify themselves as belonging to castes lower than śūdra. The karmī and jñānī sannyāsīs proudly declare themselves as the most exalted in the material

world, but Vaiṣṇava sannyāsīs do not exhibit such mentality and external behavior. The karmī sannyāsīs are nirāśīr nirnamaṣkriyaḥ—“not offering anyone blessings or obeisances,” the jñānī sannyāsīs proudly identify themselves as “Nārāyaṇa,” but the tridaṇḍi Vaiṣṇava sannyāsī, though respected by others as nondifferent from Nārāyaṇa, nevertheless replies, dāso ‘smi—“I am a servant.” He is devoid of mundane pride. Therefore he does not beg people for prestige like the other sannyāsīs. But if foolish people disrespect the Vaiṣṇava sannyāsī out of envy, then even ordinary smṛti-śāstras prescribe atonement. Non-Vaiṣṇava sannyāsīs try to advance to the platform of adulterated paramahaṃsa, but Vaiṣṇava sannyāsīs are naturally situated on the paramahaṃsa platform. Śrī Purīpāda humbly replied that he came to Śrī Advaita Prabhu in order to worship His lotus feet. Another reading is viprādhama, or “lowest of the brāhmaṇas.”

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