Verse 2.26.108-117

Bengali text, Devanagari and Unicode transliteration of verse 2.26.108-117:

শুনিযা হাসযে সব মহা-মূর্খ-গণে বলিতে লাগিলা যার যেন লয মনে কেহ বলে,—“ভাল ত’ `বৈষ্ণব’ বলে লোকে ব্রাহ্মণ লঙ্ঘিতে আইসেন মহা-কোপে” কেহ বলে,—“`বৈষ্ণব’ বা বলিব কেমনে `কৃষ্ণ’ হেন নাম যদি না বলে বদনে?” কেহ বলে,—“শুনিলাঙ অদ্ভুত আখ্যান বৈষ্ণবে জপযে মাত্র `গোপী গোপী’ নাম” কেহ বলে,—“এত বা সম্ভ্রম কেনে করি আমরা কি ব্রাহ্মণের তেজ নাহি ধরি তেঙ্হো সে ব্রাহ্মণ, আমরা কি বিপ্র নহি তেঙ্হো মারিবেন আমরা কেনৈ বা সহি? রাজা ত’ নহেন তেঙ্হো মারিবেন কেনে আমরা ও সমবায হও সর্ব-জনে যদি তেঙ্হো মারিতে ধাযেন পুনর্-বার আমরা সকল তবে না সহিব আর তিঙ্হো নবদ্বীপে জগন্নাথ-মিশ্র-পুত আমরা ও নহি অল্প-মানুষের সুত হের সবে পডিলাঙ কালি তার সনে আজি তিঙ্হো `গোসাঞি’ বা হৈল কেমনে!” ॥ ১০৮-১১৭ ॥

शुनिया हासये सब महा-मूर्ख-गणे बलिते लागिला यार येन लय मने केह बले,—“भाल त’ `वैष्णव’ बले लोके ब्राह्मण लङ्घिते आइसेन महा-कोपे” केह बले,—“`वैष्णव’ वा बलिब केमने `कृष्ण’ हेन नाम यदि ना बले वदने?” केह बले,—“शुनिलाङ अद्भुत आख्यान वैष्णवे जपये मात्र `गोपी गोपी’ नाम” केह बले,—“एत वा सम्भ्रम केने करि आमरा कि ब्राह्मणेर तेज नाहि धरि तेङ्हो से ब्राह्मण, आमरा कि विप्र नहि तेङ्हो मारिबेन आमरा केनै वा सहि? राजा त’ नहेन तेङ्हो मारिबेन केने आमरा ओ समवाय हओ सर्व-जने यदि तेङ्हो मारिते धायेन पुनर्-बार आमरा सकल तबे ना सहिब आर तिङ्हो नवद्वीपे जगन्नाथ-मिश्र-पुत आमरा ओ नहि अल्प-मानुषेर सुत हेर सबे पडिलाङ कालि तार सने आजि तिङ्हो `गोसाञि’ वा हैल केमने!” ॥ १०८-११७ ॥

śuniyā hāsaye saba mahā-mūrkha-gaṇe balite lāgilā yāra yena laya mane keha bale,—“bhāla ta’ `vaiṣṇava’ bale loke brāhmaṇa laṅghite āisena mahā-kope” keha bale,—“`vaiṣṇava’ vā baliba kemane `kṛṣṇa’ hena nāma yadi nā bale vadane?” keha bale,—“śunilāṅa adbhuta ākhyāna vaiṣṇave japaye mātra `gopī gopī’ nāma” keha bale,—“eta vā sambhrama kene kari āmarā ki brāhmaṇera teja nāhi dhari teṅho se brāhmaṇa, āmarā ki vipra nahi teṅho māribena āmarā kenai vā sahi? rājā ta’ nahena teṅho māribena kene āmarā o samavāya hao sarva-jane yadi teṅho mārite dhāyena punar-bāra āmarā sakala tabe nā sahiba āra tiṅho navadvīpe jagannātha-miśra-puta āmarā o nahi alpa-mānuṣera suta hera sabe paḍilāṅa kāli tāra sane āji tiṅho `gosāñi’ vā haila kemane!” || 108-117 ||

suniya hasaye saba maha-murkha-gane balite lagila yara yena laya mane keha bale,—“bhala ta’ `vaisnava’ bale loke brahmana langhite aisena maha-kope” keha bale,—“`vaisnava’ va baliba kemane `krsna’ hena nama yadi na bale vadane?” keha bale,—“sunilana adbhuta akhyana vaisnave japaye matra `gopi gopi’ nama” keha bale,—“eta va sambhrama kene kari amara ki brahmanera teja nahi dhari tenho se brahmana, amara ki vipra nahi tenho maribena amara kenai va sahi? raja ta’ nahena tenho maribena kene amara o samavaya hao sarva-jane yadi tenho marite dhayena punar-bara amara sakala tabe na sahiba ara tinho navadvipe jagannatha-misra-puta amara o nahi alpa-manusera suta hera sabe padilana kali tara sane aji tinho `gosani’ va haila kemane!” (108-117)

English translation:

(108-117) On hearing that student’s words, his foolish friends laughed and began to discuss their thoughts on the matter. One of them said, “People call Him a Vaiṣṇava, but then why does He try to angrily beat a brāhmaṇa?” Another said, “How can He be called a Vaiṣṇava if He does not chant the name of Kṛṣṇa?” Someone else said, “This is a strange story I am hearing; a Vaiṣṇava is chanting the name `Gopī.’” Yet another said, “Why should we be frightened? Don’t we possess the prowess of brāhmaṇas? He is a brāhmaṇa, but aren’t we also? If He attacks us, why should we tolerate it? He is not a king that He can attack anyone. We should all stick together, and if He attacks us again, we will not tolerate it. He may be the son of Jagannātha Miśra of Navadvīpa, but we are not the sons of less important persons.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

Remember, just recently we studied with Him. Now see how He has become a Gosvāmī!”

The frightened student approached his proud fellow students, who were less intelligent like him, and told them about Śrī Gaurasundara’s behavior. As a result, some of his fellow students said, “We all studied together with Viśvambhara, so how can He suddenly become a liberated

mahā-bhāgavata? He may be the son of Jagannātha Miśra, but we are also the sons of learned persons like Jagannātha Miśra. He is not a king who can award punishment. If He comes to punish us, we will punish Him.

Like Him, we are also the sons of brāhmaṇas. If He comes to beat a brāhmaṇa, why should we tolerate it? If someone accepts Him as superior to a brāhmaṇa by calling Him a Vaiṣṇava, then we should have heard the name of Kṛṣṇa coming from His mouth, as befitting a Vaiṣṇava. On hearing the strange name `Gopī’ coming from His mouth, no one will consider Him a Vaiṣṇava. The duty of a Vaiṣṇava is to follow in the footsteps of a brāhmaṇa (!), therefore since He became angry enough to beat a brāhmaṇa, we can certainly understand that He is envious of the brāhmaṇas.”

The mentality that sinful-minded people develop under the burden of their sinful activities has been current since time immemorial. We can see examples of such hard-heartedness even today.