Madhya9.207

TEXT 207

sunina prabhura anandita haila mana

ramadasa-viprera katha ha-ila smarana

SYNONYMS

sunina—hearing; prabhura—of Sri Caitanya Mahaprabhu; anandita—very much pleased; haila—became; mana—the mind; ramadasa-viprera—of the brahmana known as Ramadasa; katha—words; ha-ila smarana—He remembered.

TRANSLATION

When Sri Caitanya Mahaprabhu heard this story, He was very much pleased, and He remembered the words of Ramadasa Vipra.

Madhya9.208

TEXT 208

e-saba siddhanta suni’ prabhura ananda haila

brahmanera sthane magi’ sei patra nila

SYNONYMS

e-saba siddhanta—all these conclusive statements; suni’-hearing; prabhura—of Lord Sri Caitanya Mahaprabhu; ananda—happiness; haila—there was; brahmanera sthane—from the brahmanas; magi’-asking; sei—those; patra—leaves; nila—took.

TRANSLATION

Indeed, when Sri Caitanya Mahaprabhu heard these conclusive statements from the Kurma Purana, He felt great happiness. After asking the brahmanas’ permission, He took possession of those manuscript leaves.

Madhya9.209

TEXT 209

nutana patra lekhana pustake deoyaila

pratiti lagi’ puratana patra magi’ nila

SYNONYMS

nutana—new; patra—leaves; lekhana—getting written; pustake—the book; deoyaila—He gave; pratiti lagi’-for direct evidence; puratana—the old; patra—leaves; magi’-requesting; nila—He took.

TRANSLATION

Since the Kurma Purana was very old, the manuscript was also very old. Sri Caitanya Mahaprabhu took possession of the original leaves in order to have direct evidence. The text was copied onto new leaves in order that the Purana be replaced.

Madhya9.210

TEXT 210

patra lana punah daksina-mathura aila

ramadasa vipre sei patra ani dila

SYNONYMS

patra lana—taking those leaves; punah—again; daksina-mathura—to southern Mathura; aila—came; ramadasa vipre—unto the brahmana known as Ramadasa; sei patra—those leaves; ani—bringing back; dila—delivered.

TRANSLATION

Sri Caitanya Mahaprabhu returned to southern Mathura [Madurai] and delivered the original manuscript of the Kurma Purana to Ramadasa Vipra.

Madhya9.211-212

TEXTS 211-212

sitayaradhito vahnis

chaya-sitam ajijanat

tam jahara dasa-grivah

sita vahni-puram gata

pariksa-samaye vahnim

chaya-sita vivesa sa

vahnih sitam samaniya

tat-purastad aninayat

SYNONYMS

sitaya—by mother Sita; aradhitah—being called for; vahnih—the fire-god; chaya-sitam—the illusory form of mother Sita; ajijanat—created; tam—her; jahara—kidnapped; dasa-grivah—the ten-faced Ravana; sita—mother Sita; vahni-puram—to the abode of the fire-god; gata—departed; pariksa-samaye—at the time of testing; vahnim—the fire; chaya-sita—the illusory form of Sita; vivesa—entered; sa—she; vahnih—the fire-god; sitam—the original mother Sita; samaniya—bringing back; tat-purastat—in His presence; aninayat—brought back.

TRANSLATION

“When he was petitioned by mother Sita, the fire-god, Agni, brought forth an illusory form of Sita, and Ravana, who had ten heads, kidnapped the false Sita. The original Sita then went to the abode of the fire-god. When Lord Ramacandra tested the body of Sita, it was the false, illusory Sita that entered the fire. At that time the fire-god brought the original Sita from his abode and delivered her to Lord Ramacandra.”

PURPORT

These two verses are taken from the Kurma Purana.

Madhya9.213

TEXT 213

patra pana viprera haila anandita mana

prabhura carane dhari’ karaye krandana

SYNONYMS

patra pana—getting the leaves; viprera—of the brahmana; haila—there was; anandita—pleased; mana—mind; prabhura carane—the lotus feet of Lord Sri Caitanya Mahaprabhu; dhari’-taking; karaye—does; krandana—crying.

TRANSLATION

Ramadasa Vipra was very much pleased to receive the original leaf manuscript of the Kurma Purana, and he immediately fell down before the lotus feet of Sri Caitanya Mahaprabhu and began to cry.

Madhya9.214

TEXT 214

vipra kahe,--tumi saksat sri-raghunandana

sannyasira vese more dila darasana

SYNONYMS

vipra kahe—the brahmana said; tumi—You; saksat—directly; sri-raghunandana—Lord Sri Ramacandra; sannyasira vese—in the dress of a mendicant; more—unto me; dila—You gave; darasana—audience.

TRANSLATION

After receiving the manuscript, the brahmana, being very much pleased, said, "Sir, You are Lord Ramacandra Himself and have come in the dress of a sannyasi to give me audience.

Madhya9.215

TEXT 215

maha-duhkha ha-ite more karila nistara

aji mora ghare bhiksa kara angikara

SYNONYMS

maha-duhkha—great unhappiness; ha-ite—from; more—me; karila nistara—You delivered; aji—today; mora—my; ghare—at home; bhiksa—lunch; kara—do; angikara—accept.

TRANSLATION

"My dear Sir, You have delivered me from a very unhappy condition. I request that You take Your lunch at my place. Please accept this invitation.

Madhya9.216

TEXT 216

mano-duhkhe bhala bhiksa na dila sei dine

mora bhagye punarapi pailun darasane

SYNONYMS

mano-duhkhe—out of great mental distress; bhala bhiksa—good lunch; na dila—could not give You; sei dine—that day; mora bhagye—because of my good fortune; punarapi—again; pailun—I have gotten; darasane—visit.

TRANSLATION

“Due to my mental distress I could not give You a very nice lunch the other day. Now, by good fortune, You have come again to my home.”

Madhya9.217

TEXT 217

eta bali’ sei vipra sukhe paka kaila

uttama prakare prabhuke bhiksa karaila

SYNONYMS

eta bali’-saying this; sei vipra—that brahmana; sukhe—in great happiness; paka kaila—cooked; uttama prakare—very nicely; prabhuke—unto Lord Sri Caitanya Mahaprabhu; bhiksa—lunch; karaila—gave.

TRANSLATION

Saying this, the brahmana very happily cooked food, and a first-class dinner was offered to Sri Caitanya Mahaprabhu.

Madhya9.218

TEXT 218

sei ratri tahan rahi’ tanre krpa kari’

pandya-dese tamraparni gela gaurahari

SYNONYMS

sei ratri—that night; tahan—there; rahi’-staying; tanre—unto the brahmana; krpa kari’-showing mercy; pandya-dese—in the country known as Pandyadesa; tamraparni—to the place named Tamraparni; gela—went; gaurahari—Lord Sri Caitanya Mahaprabhu.

TRANSLATION

Sri Caitanya Mahaprabhu passed that night in the house of the brahmana. Then, after showing him mercy, the Lord started toward Tamraparni in Pandya-desa.

PURPORT

Madhya9.219

TEXT 219

tamraparni snana kari’ tamraparni-tire

naya tripati dekhi’ bule kutuhale

SYNONYMS

tamraparni—in the Tamraparni River; snana kari’-taking a bath; tamraparni-tire—on the bank of the Tamraparni River; naya tripati—the Deity named Naya-tripati; dekhi’-after seeing; bule—wandered on; kutuhale—in great curiosity.

TRANSLATION

There was also a temple of Lord Visnu at Naya-tripati on the bank of the river Tamraparni, and after bathing in the river, Lord Caitanya Mahaprabhu saw the Deity with great curiosity and wandered on.

PURPORT

This Naya-tripati is also called Alwar Tirunagarai. It is a town about seventeen miles southeast of Tirunelveli. There are nine temples there of Sripati, or Visnu. All the Deities of the temples assemble together during a yearly festival in the town.

Madhya9.220

TEXT 220

ciyadatala tirthe dekhi’ sri-rama-laksmana

tila-kanci asi’ kaila siva darasana

SYNONYMS

ciyadatala—named Ciyadatala; tirthe—at the holy place; dekhi’-seeing; sri-rama-laksmana—the Deity of Lord Rama and Laksmana; tila-kanci—to Tila-kanci; asi’-coming; kaila—did; siva darasana—visiting the temple of Lord Siva.

TRANSLATION

After this, Sri Caitanya Mahaprabhu went to a holy place known as Ciyadatala, where He saw the Deities of the two brothers Lord Ramacandra and Laksmana. He then proceeded to Tila-kanci, where He saw the temple of Lord Siva.

PURPORT

Ciyadatala is sometimes known as Cheratala. It is near the city of Kaila, and there is a temple there dedicated to Lord Sri Ramacandra and His brother Laksmana. Tila-kanci is about thirty miles northeast of the city of Tirunelveli.

Madhya9.221

TEXT 221

gajendra-moksana-tirthe dekhi visnu-murti

panagadi-tirthe asi’ dekhila sitapati

SYNONYMS

gajendra-moksana-tirthe—at the holy place named Gajendra-moksana; dekhi—seeing; visnu-murti—the Deity of Lord Visnu; panagadi-tirthe—to the holy place Panagadi; asi’-coming; dekhila—saw; sita-pati—Lord Sri Ramacandra and Sitadevi.

TRANSLATION

Lord Sri Caitanya Mahaprabhu then visited the holy place named Gajendra-moksana, where He went to a temple of Lord Visnu. He then came to Panagadi, a holy place where He saw the Deities of Lord Ramacandra and Sita.

PURPORT

The Gajendra-moksana temple is sometimes mistaken for a temple of Lord Siva. It is about two miles south of the city of Kaivera. Actually the Deity is not of Lord Siva but of Visnu. Panagadi is about thirty miles south of Tirunelveli. Formerly the temple there contained the Deity of Sri Ramacandra, but later the devotees of Lord Siva replaced Lord Ramacandra with a deity of Lord Siva named Ramesvara or Rama-linga Siva.

Madhya9.222

TEXT 222

camtapure asi’ dekhi’ sri-rama-laksmana

sri-vaikunthe asi’ kaila visnu darasana

SYNONYMS

camtapure—to Camtapura; asi’-coming; dekhi’-seeing; sri-rama-laksmana—Lord Ramacandra and Laksmana; sri-vaikunthe asi’-coming to Sri Vaikuntha; kaila—did; visnu darasana—seeing the temple of Lord Visnu.

TRANSLATION

Later the Lord went to Camtapura, where He saw the Deities of Lord Ramacandra and Laksmana. He then went to Sri Vaikuntha and saw the temple of Lord Visnu there.

PURPORT

Camtapura is sometimes called Cenganura and is located in the state of Tribankura. A temple of Lord Ramacandra and Laksmana is located there. Sri Vaikuntha-about four miles north of Alwar Tirunagarai and sixteen miles southeast of Tirunelveli-is situated on the bank of the Tamraparni River.

Madhya9.223

TEXT 223

malaya-parvate kaila agastya-vandana

kanya-kumari tanhan kaila darasana

SYNONYMS

malaya-parvate—in the Malaya Hills; kaila—did; agastya-vandana—obeisances to Agastya Muni; kanya-kumari—Kanya-kumari; tanhan—there; kaila darasana—visited.

TRANSLATION

Sri Caitanya Mahaprabhu then went to Malaya-parvata and offered prayers to Agastya Muni. He then visited Kanya-kumari [Cape Comorin].

PURPORT

The range of mountains in South India beginning at Kerala and extending to Cape Comorin is called Malaya-parvata. Concerning Agastya, there are four opinions: (1) There is a temple of Agastya Muni in the village of Agastyampalli in the district of Tanjorean. (2) There is a temple of Lord Skanda on a hill known as Siva-giri, and it is supposed to have been established by Agastya Muni. (3) Some say that near Cape Comorin there is a hill known as Pathiya, which was supposed to have served as Agastya Muni’s residence. (4) There is a place known as Agastya-malaya, which is a range of hills on both sides of the Tamraparni River. Cape Comorin itself is known as Kanya-kumari.

Madhya9.224

TEXT 224

amlitalaya dekhi’ sri-rama gaurahari

mallara-desete aila yatha bhattathari

SYNONYMS

amlitalaya—at Amlitala; dekhi’-seeing; sri-rama—the Deity of Ramacandra; gaurahari—Sri Caitanya Mahaprabhu; mallara-desete—to Mallara-desa; aila—came; yatha—where; bhattathari—the Bhattathari community.

TRANSLATION

After visiting Kanya-kumari, Sri Caitanya Mahaprabhu came to Amlitala, where He saw the Deity of Sri Ramacandra. Thereafter He went to a place known as Mallara-desa, where a community of Bhattatharis lived.

PURPORT

North of Mallara-desa is South Kanarada. To the east is Coorg and Mysoreisu, to the south is Cochin, and to the west is the Arabian Sea. As far as the Bhattatharis are concerned, they are a nomadic community. They camp wherever they like and have no fixed place of residence. Outwardly they take up the dress of sannyasis, but their real business is stealing and cheating. They allure others to supply women for their camp, and they cheat many women and keep them within their community. In this way they increase their population. In Bengal also there is a similar community. Actually, all over the world there are nomadic communities whose business is simply to allure, cheat and steal innocent women.

Madhya9.225

TEXT 225

tamala-kartika dekhi’ aila vetapani

raghunatha dekhi’ tahan vancila rajani

SYNONYMS

tamala-kartika—the place named Tamala-kartika; dekhi’-seeing; aila—came; vetapani—to Vetapani; raghunatha dekhi’-seeing the temple of Lord Ramacandra; tahan—there; vancila rajani—passed the night.

TRANSLATION

After visiting Mallara-desa, Caitanya Mahaprabhu went to Tamala-kartika and then to Vetapani. There He saw the temple of Raghunatha, Lord Ramacandra, and passed the night.

PURPORT

Tamala-kartika is forty-four miles south of Tirunelveli and two miles south of Aramavalli Mountain. It is located within the jurisdiction of Tovalai. At Tamala-kartika is a temple of Subrahmanya, or Lord Kartika, the son of Lord Siva. Vetapani, or Vatapani, is north of Kaila in the Trivandrum district. It is also known as Bhutapandi and is within the jurisdiction of the Tobala district. It is understood that formerly there was a Deity of Lord Ramacandra there. Later the Deity was replaced with a deity of Lord Siva known as Ramesvara or Bhutanatha.

Madhya9.226

TEXT 226

gosanira sange rahe krsnadasa brahmana

bhattathari-saha tahan haila darasana

SYNONYMS

gosanira—the Lord; sange—with; rahe—there was; krsnadasa brahmana—a brahmana servant named Krsnadasa; bhattathari-saha—with the Bhattatharis; tahan—there; haila—there was; darasana—a meeting.

TRANSLATION

Sri Caitanya Mahaprabhu was accompanied by His servant, Krsnadasa. He was a brahmana, but he met with the Bhattatharis there.

Madhya9.227

TEXT 227

stri-dhana dekhana tanra lobha janmaila

arya sarala viprera buddhi-nasa kaila

SYNONYMS

stri-dhana—women; dekhana—showing; tanra—his; lobha—attraction; janmaila—they created; arya—gentleman; sarala—simple; viprera—of the brahmana; buddhi-nasa—loss of intelligence; kaila—they made.

TRANSLATION

With women the Bhattatharis allured the brahmana Krsnadasa, who was simple and gentle. By virtue of their bad association, they polluted his intelligence.

Madhya9.228

TEXT 228

prate uthi’ aila vipra bhattathari-ghare

tahara uddese prabhu aila satvare

SYNONYMS

prate—in the morning; uthi’-rising from bed; aila—came; vipra—the brahmana Krsnadasa; bhattathari-ghare—to the place of the Bhattatharis; tahara uddese—for him; prabhu—Lord Caitanya Mahaprabhu; aila—came; satvare—very soon.

TRANSLATION

Allured by the Bhattatharis, Krsnadasa went to their place early in the morning. The Lord also went there very quickly just to find him out.

Madhya9.229

TEXT 229

asiya kahena saba bhattathari-gane

amara brahmana tumi rakha ki karane

SYNONYMS

asiya—coming; kahena—He said; saba—all; bhattathari-gane—to the Bhattatharis; amara—My; brahmana—brahmana assistant; tumi—you; rakha—are keeping; ki—for what; karane—reason.

TRANSLATION

Upon reaching their community, Sri Caitanya Mahaprabhu asked the Bhattatharis, "Why are you keeping My brahmana assistant?

Madhya9.230

TEXT 230

amiha sannyasi dekha, tumiha sannyasi

more duhkha deha,--tomara ’nyaya’ nahi vasi

SYNONYMS

amiha—I; sannyasi—in the renounced order of life; dekha—you see; tumiha—you; sannyasi—in the renounced order of life; more—unto Me; duhkha—pains; deha—you give; tomara—your; nyaya—logic; nahi vasi—I do not find.

TRANSLATION

“I am in the renounced order of life, and so are you. Yet you are purposefully giving Me pain, and I do not see any good logic in this.”

Madhya9.231

TEXT 231

suna’ saba bhattathari uthe astra lana

maribare aila sabe cari-dike dhana

SYNONYMS

suna’-hearing; saba—all; bhattathari—nomads; uthe—rise up; astra—weapons; lana—taking; maribare—to kill; aila—came; sabe—all; cari-dike—all around; dhana—running.

TRANSLATION

Upon hearing Sri Caitanya Mahaprabhu, all the Bhattatharis came running from all sides with weapons in their hands, desiring to hurt the Lord.

Madhya9.232

TEXT 232

tara astra tara ange pade hata haite

khanda khanda haila bhattathari palaya cari bhite

SYNONYMS

tara astra—their weapons; tara ange—on their bodies; pade—fall; hata haite—from their hands; khanda khanda—cut into pieces; haila—became; bhattathari—the nomads; palaya—run away; cari bhite—in the four directions.

TRANSLATION

However, their weapons fell from their hands and struck their own bodies. When some of the Bhattatharis were thus cut to pieces, the others ran away in the four directions.

Madhya9.233

TEXT 233

bhattathari-ghare maha uthila krandana

kese dhari’ vipre lana karila gamana

SYNONYMS

bhattathari-ghare—at the home of the Bhattatharis; maha—great; uthila—there arose; krandana—crying; kese dhari’-catching by the hair; vipre—the brahmana Krsnadasa; lana—taking; karila—did; gamana—departure.

TRANSLATION

While there was much roaring and crying at the Bhattathari community, Sri Caitanya Mahaprabhu grabbed Krsnadasa by the hair and took him away.

Madhya9.234

TEXT 234

sei dina cali’ aila payasvini-tire

snana kari’ gela adi-kesava-mandire

SYNONYMS

sei dina—on that very day; cali’-walking; aila—came; payasvini-tire—to the bank of the Payasvini River; snana kari’-bathing; gela—went; adi-kesava-mandire—to the temple of Adi-kesava.

TRANSLATION

That very night, Sri Caitanya Mahaprabhu and His assistant Krsnadasa arrived at the bank of the Payasvini River. They took their bath and then went to see the temple of Adi-kesava.

Madhya9.235

TEXT 235

kesava dekhiya preme avista haila

nati, stuti, nrtya, gita, bahuta karila

SYNONYMS

kesava dekhiya—after seeing the Deity of Lord Kesava; preme—in ecstasy; avista haila—became overwhelmed; nati—obeisances; stuti—prayer; nrtya—dancing; gita—chanting; bahuta karila—performed in various ways.

TRANSLATION

When the Lord saw the Adi-kesava temple, He was immediately overwhelmed with ecstasy. Offering various obeisances and prayers, He chanted and danced.

Madhya9.236

TEXT 236

prema dekhi’ loke haila maha-camatkara

sarva-loka kaila prabhura parama satkara

SYNONYMS

prema dekhi’-seeing His ecstatic features; loke—people; haila—became; maha-camatkara—greatly astonished; sarva-loka—all people; kaila—did; prabhura—of Lord Sri Caitanya Mahaprabhu; parama satkara—great reception.

TRANSLATION

All the people there were greatly astonished to see the ecstatic pastimes of Sri Caitanya Mahaprabhu. They all received the Lord very well.

Madhya9.237

TEXT 237

maha-bhakta-gana-saha tahan gosthi kaila

’brahma-samhitadhyaya’-punthi tahan paila

SYNONYMS

maha-bhakta-gana-saha—among highly advanced devotees; tahan—there; gosthi kaila—discussed; brahma-samhita-adhyaya—one chapter of the Brahma-samhita; punthi—scripture; tahan—there; paila—found.

TRANSLATION

In the temple of Adi-kesava, Sri Caitanya Mahaprabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma-samhita.

Madhya9.238

TEXT 238

punthi pana prabhura haila ananda apara

kampasru-sveda-stambha-pulaka vikara

SYNONYMS

punthi pana—getting that scripture; prabhura—of Lord Sri Caitanya Mahaprabhu; haila—there was; ananda—happiness; apara—unlimited; kampa—trembling; asru—tears; sveda—perspiration; stambha—being stunned; pulaka—jubilation; vikara—transformations.

TRANSLATION

Sri Caitanya Mahaprabhu was greatly happy to find a chapter of that scripture, and symptoms of ecstatic transformation-trembling, tears, perspiration, trance and jubilation-were manifest in His body.

Madhya9.239-240

TEXTS 239-240

siddhanta-sastra nahi ’brahma-samhita’ra sama

govinda-mahima jnanera parama karana

alpaksare kahe siddhanta apara

sakala-vaisnava-sastra-madhye ati sara

SYNONYMS

siddhanta-sastra—conclusive scripture; nahi—there is not; brahma-samhitara sama—like the scripture Brahma-samhita; govinda-mahima—of the glories of Lord Govinda; jnanera—of knowledge; parama—final; karana—cause; alpa-aksare—briefly; kahe—expresses; siddhanta—conclusion; apara—unlimited; sakala—all; vaisnava-sastra—devotional scriptures; madhye—among; ati sara—very essential.

TRANSLATION

There is no scripture equal to the Brahma-samhita as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma-samhita, it is essential among all the Vaisnava scriptures.

PURPORT

The Brahma-samhita is a very important scripture. Sri Caitanya Mahaprabhu acquired the Fifth Chapter from the Adi-kesava temple. In that Fifth Chapter, the philosophical conclusion of acintya-bhedabheda-tattva (simultaneous oneness and difference) is presented. The chapter also presents methods of devotional service; the eighteen-syllable Vedic hymn; discourses on the soul, the Supersoul and fruitive activity; an explanation of Kama-gayatri, kama-bija and the original Maha-Visnu; and a detailed description of the spiritual world, specifically Goloka Vrndavana. Brahma-samhita also explains the demigod Ganesa; Garbhodakasayi Visnu; the origin of the Gayatri mantra; the form of Govinda and His transcendental position and abode; the living entities; the highest goal; the goddess Durga; the meaning of austerity; the five gross elements; love of Godhead; impersonal Brahman; the initiation of Lord Brahma; and the vision of transcendental love enabling one to see the Lord. The steps of devotional service are also explained. The mind; yoga-nidra; the goddess of fortune; devotional service in spontaneous ecstasy; incarnations beginning with Lord Ramacandra; Deities; the conditioned soul and its duties; the truth about Lord Visnu; prayers; Vedic hymns; Lord Siva; the Vedic literature; personalism and impersonalism; good behavior; and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-samhita.

Madhya9.241

TEXT 241

bahu yatne sei punthi nila lekhaiya

’ananta padmanabha’ aila harasita hana

SYNONYMS

bahu yatne—with great attention; sei punthi—that scripture; nila—took; lekhaiya—having it copied; ananta-padmanabha—to Ananta Padmanabha; aila—came; harasita—in great happiness; hana—being.

TRANSLATION

Sri Caitanya Mahaprabhu copied the Brahma-samhita and afterwards, with great pleasure, went to a place known as Ananta Padmanabha.

PURPORT

Concerning Ananta Padmanabha, one should refer to Madhya-lila, Chapter One, text 115.

Madhya9.242

TEXT 242

dina-dui padmanabhera kaila darasana

anande dekhite aila sri-janardana

SYNONYMS

dina-dui—two days; padmanabhera—of the Deity known as Padmanabha; kaila darasana—visited the temple; anande—in great ecstasy; dekhite—to see; aila—came; sri-janardana—to the temple of Sri Janardana.

TRANSLATION

Sri Caitanya Mahaprabhu remained for two or three days at Ananta Padmanabha and visited the temple there. Then, in great ecstasy He went to see the temple of Sri Janardana.

PURPORT

The temple of Sri Janardana is situated twenty-six miles north of Trivandrum, near the Varkala railway station.

Madhya9.243

TEXT 243

dina-dui tahan kari’ kirtana-nartana

payasvini asiya dekhe sankara narayana

SYNONYMS

dina-dui—two days; tahan—there; kari’-performing; kirtana-nartana—chanting and dancing; payasvini asiya—coming to the bank of the Payasvini River; dekhe—sees; sankara narayana—the temple of Sankara-narayana.

TRANSLATION

Sri Caitanya Mahaprabhu chanted and danced at Sri Janardana for two days. He then went to the bank of the Payasvini River and visited the temple of Sankara-narayana.

Madhya9.244

TEXT 244

srngeri-mathe aila sankaracarya-sthane

matsya-tirtha dekhi’ kaila tungabhadraya snane

SYNONYMS

srngeri-mathe—to the Srngeri monastery; aila—came; sankaracarya-sthane—at the place of Sankaracarya; matsya-tirtha—the holy place named Matsya-tirtha; dekhi’-seeing; kaila—did; tungabhadraya snane—bathing in the river Tungabhadra.

TRANSLATION

Then He saw the monastery known as Srngeri-matha, the abode of Acarya Sankara. He then visited Matsya-tirtha, a place of pilgrimage, and took a bath in the river Tungabhadra.

PURPORT

The monastery known as Srngeri-matha is situated in the state of Karnatakaisu, in the district of Shimoga. This monastery is located on the left bank of the river Tungabhadra, seven miles south of Harihara-pura. The real name of this place is Srnga-giri or Srngavera-puri, and it is the headquarters of Sankaracarya.

Sankaracarya had four principal disciples, and he established four centers under their management. In North India at Badarikasrama, the monastery named Jyotir-matha was established. At Purusottama, the Bhogavardhana or Govardhana monastery was established. In Dvaraka, the Sarada monastery was established. And the fourth monastery, established in South India, is known as Srngeri-matha. In the Srngeri-matha the sannyasis assume the designations Sarasvati, Bharati and Puri. They are all ekadandi-sannyasis, distinguished from the Vaisnava sannyasis, who are known as tridandi-sannyasis. The Srngeri-matha is situated in South India in a portion of the country known as Andhra, Dravida, Karnata and Kerala. The community is called Bhurivara, and the dynasty is called Bhur-bhuvah. The place is called Ramesvara, and the slogan is aham brahmasmi. The Deity is Lord Varaha, and the energetic power is Kamaksi. The acarya is Hastamalaka, and the brahmacari assistants of the sannyasis are known as Caitanya. The place of pilgrimage is called Tungabhadra, and the subject for Vedic study is the Yajur Veda.

The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka era (or Sakabda), are as follows (for approximate Christian-era dates, add 79 years): Sankaracarya, 622 Saka; Suresvaracarya, 630; Bodhanacarya, 680; Jnanadhanacarya, 768; Jnanottama-sivacarya, 827; Jnanagiri Acarya, 871; Simhagiri Acarya, 958; Isvara Tirtha, 1019; Narasimha Tirtha, 1067; Vidyatirtha Vidya-sankara, 1150; Bharati-krsna Tirtha, 1250; Vidyaranya Bharati, 1253; Candrasekhara Bharati, 1290; Narasimha Bharati, 1309; Purusottama Bharati, 1328; Sankarananda, 1350; Candrasekhara Bharati, 1371; Narasimha Bharati, 1386; Purusottama Bharati, 1398; Ramacandra Bharati, 1430; Narasimha Bharati, 1479; Narasimha Bharati, 1485; Abhinava-narasimha Bharati, 1521; Saccidananda Bharati, 1544; Narasimha Bharati, 1585; Saccidananda Bharati, 1627; Abhinava-saccidananda Bharati, 1663; Nrsimha Bharati, 1689; Saccidananda Bharati, 1692; Abhinava-saccidananda Bharati, 1730; Narasimha Bharati, 1739; Saccidananda Sivabhinava Vidya-narasimha Bharati, 1788.

Regarding Sankaracarya, it is understood that he was born in the year 608 of the Sakabda era, in the month of Vaisakha, on the third day of the waxing moon, in a place in South India known as Kaladi. His father’s name was Sivaguru, and he lost his father at an early age. When Sankaracarya was only eight years old, he completed his study of all scriptures and took sannyasa from Govinda, who was residing on the banks of the Narmada. After accepting sannyasa, Sankaracarya stayed with his spiritual master for some days. He then took his permission to go to Varanasi, and from there he went to Badarikasrama, where he stayed until his twelfth year. While there, he wrote a commentary on the Brahma-sutra, as well as on ten Upanisads and the Bhagavad-gita. He also wrote Sanat-sujatiya and a commentary on the Nrsimha-tapini. Among his many disciples, his four chief disciples are Padmapada, Suresvara, Hastamalaka and Trotaka. After departing from Varanasi, Sankaracarya went to Prayaga, where he met a great learned scholar called Kumarila Bhatta. Sankaracarya wanted to discuss the authority of the scriptures, but Kumarila Bhatta, being on his deathbed, sent him to his disciple Mandana, in the city of Mahismati. It was there that Sankaracarya defeated Mandana Misra in a discussion of the sastras.  Mandana had a wife named Sarasvati, or Ubhaya-bharati, who served as mediator between Sankaracarya and her husband. It is said that she wanted to discuss erotic principles and amorous love with Sankaracarya, but Sankaracarya had been a brahmacari since birth and therefore had no experience in amorous love. He took a month’s leave from Ubhaya-bharati and, by his mystic power, entered the body of a king who had just died. In this way Sankaracarya experienced the erotic principles. After attaining this experience, he wanted to discuss erotic principles with Ubhaya-bharati, but without hearing his discussion she blessed him and assured the continuous existence of the Srngeri-matha. She then took leave of material life. Afterwards, Mandana Misra took the order of sannyasa from Sankaracarya and became known as Suresvara. Sankaracarya defeated many scholars throughout India and converted them to his Mayavada philosophy. He left the material body at the age of thirty-three.

As far as Matsya-tirtha is concerned, it was supposedly situated beside the ocean in the district of Malabar.