Introduction to chapter 6

This chapter describes how a brāhmaṇa colleague of Śrī Mahāprabhu became suspicious on seeing the dress and behavior of Śrī Nityānanda Prabhu and inquired from Śrī Gaurasundara about his doubts, and then how by scriptural evidence Śrī Gaurahari removed that brāhmaṇa’s doubts concerning Śrī Nityānanda and also described to him the glories of both the transcendental Vaiṣṇavas and Śrī Nityānanda, who is beyond the jurisdiction of rules and regulations.

When Śrī Nityānanda Prabhu, who is nondifferent from Baladeva, was enacting various pastimes in Navadvīpa and attracting people to the lotus feet of Śrī Kṛṣṇa Caitanya while dressing with various ornaments and clothing, while accepting sandalwood pulp and flower garlands, and while chewing betel nuts with camphor; one of Śrī Gaurasundara’s brāhmaṇa classmates from Navadvīpa became suspicious on seeing Śrī Nityānanda engage in such pastimes and behavior contrary to the rules and regulations prescribed in the scriptures. Even though that brāhmaṇa had firm faith in the lotus feet of Śrī Caitanya, he developed some doubt in Nityānanda Prabhu’ s behavior, which was beyond Vedic rules and regulations. This brāhmaṇa went one time to Nīlācala and secretly revealed to Śrīman Mahāprabhu his doubts about Śrī Nityānanda. He said that everyone calls Nityānanda a sannyāsī, and a sannyāsī is prohibited to touch any object made of metal; but Nityānanda is always decorated with various gold, silver, and jewel-studded ornaments; He wears fine silk cloth rather than saffron loincloth; He carries an iron rod rather than a daṇḍa; He always stays and eats at the houses of śūdras; and as such His behavior is not seen to be in accordance with the śāstras. Why should a person who is accepted by everyone as a great personality act in a way that is contrary to the principles of āśrama?

To remove the doubts of that brāhmaṇa, Mahāprabhu quoted evidence from Śrīmad Bhāgavatam to establish that the faults seen through mundane vision in uttama-adhikārī Vaiṣṇavas are not actually faults. Lord Kṛṣṇacandra is supremely independent, and as such He constantly resides and enjoys pastimes within the body of the uttama-adhikārī Vaiṣṇava. Therefore all activities of an uttama-adhikārī are meant for Kṛṣṇa’s pleasure. This is possible only for a nonduplicitous uttama- adhikārī Vaiṣṇava. Only Rudra can drink poison and be addressed as Nīlakaṇṭha; it is not possible for others. By imitating the activities and behavior of an uttama-adhikārī, one’s destruction is inevitable. In this regard Śrī Gaurasundara quoted two verses from the Tenth Canto of Śrīmad Bhāgavatam as evidence. He also described an incident from the Eighty-fifth Chapter of the Tenth Canto of Śrīmad Bhāgavatam as an example of how severely one has to suffer and take birth in sinful species of life if he even makes comments on the external so-called sinful activities of nonduplicitous exalted personalities. When even perfected personalities can suffer unlimited miseries and fall into the pit of karma by ridiculing the behavior of a transcendental mahā-bhāgavata Vaiṣṇava, then what can be said about ordinary people? The worship and pretension of chanting the holy names performed by a person who worships Viṣṇu and chants the holy name (?) of Hari but blasphemes the devotees of Hari are all useless. And a person who engages with love and devotion in the service of the devotees of the Supreme Lord can undoubtedly attain the service of Kṛṣṇa. A person who makes a show of worshiping Viṣṇu but disregards the worship of a Vaiṣṇava is a proud person. The characteristics of the supremely independent Śrī Nityānanda, who is nondifferent from Baladeva, are incomprehensible and inconceivable to ordinary living entities. They are beyond all rules and regulations. If anyone even unknowingly blasphemes Nityānanda, he will fall down forever even after achieving the devotional service of Viṣṇu.

To inform everyone of these instructions, Śrī Gaurasundara immediately sent that brāhmaṇa to Navadvīpa.

Śrī Gaurasundara said, “Anyone who has unflinching love for Nityānanda certainly has love for Me also. Of this, there is no doubt. Being nondifferent from Baladeva, Śrī Nityānanda is the Supreme Personality of Godhead. Even if He ever appears to drink wine or associate with women, He is eternally worshipable for Lord Brahmā.”

After hearing these words from Śrī Mahāprabhu, the doubts of that brāhmaṇa were destroyed and he developed faith in the lotus feet of Śrī Nityānanda. The brāhmaṇa went to Navadvīpa and immediately begged forgiveness for his offences from Śrī Nityānanda Prabhu and thus attained His mercy.

In conclusion, Ṭhākura Vṛndāvana explains that even if different people from different statuses of life say anything about Śrī Nityānanda, if a living entity somehow or other takes shelter of Nityānanda and Gauracandra, then, as a worshiper of the spiritual master and Gaurāṅga, that person certainly becomes worshipable to the author. “Nityānanda alone is my eternal master, and I am His eternal servant, birth after birth. I beg everyone for servitorship to Nityānanda. If, in spite of Śrī Nityānanda’s matchless glories, a person blasphemes Him, then there is no possibility of auspiciousness for that person other than a kick from the lotus feet of Nityānanda’s servants.” The author concludes this chapter by describing the service of Śrī Nitāi-Gaura along with Their associates and attributes.