Text 61] The Cleansing of the Gundica Temple 31
TRANSLATION
Seeing the boy, Sri Caitanya Mahaprabhu immediately remembered Krsna.
Meeting the boy in ecstatic love, the Lord began to speak.
TEXT 61
CB—FBSHATS, Vets eefca |
Bcrenraa-gise Sq ACA tl vd I
ei —maha-bhagavata, yanhara darsane
vrajendra-nandana-smrti haya sarva-jane
SYNONYMS
ei—here is; mahd-bhagavata—a first-class devotee; yanhara darsane—by the
sight of whom; vrajendra-nandana—of the son of the King of Vraja; smrti—
remembrance; haya—becomes; sarva-jane—for everyone.
TRANSLATION
“Here is a great devotee,” Sri Caitanya Mahaprabhu said. ‘Upon seeing
him, everyone can remember the Supreme Personality of Godhead, Krsna, son
of Maharaja Nanda.”
PURPORT
In his Anubhasya, Stila Bhaktisiddhanta Sarasvati Thakura states that a ma-
terialist mistakenly accepts the body and mind as the source of material enjoy-
ment. In other words, a materialist accepts the bodily conception of life. Sri
Caitanya Mahaprabhu did not regard the son of Maharaja Prataparudra with the
idea that he was a materialist, being the son of a materialist. Nor did He consider
Himself the enjoyer. Mayavadi philosophers make a great mistake by assuming
that the sac-cid-ananda-vigraha, the transcendental form of the Lord, is like a ma-
terial body. However, there is no material contamination in transcendence, nor is
there any possibility of imagining a spirituality in matter. One cannot accept mat-
ter as spirit. As indicated by the technical words bhauma_ ijya-dhih
(Bhag. 10.84.13), materialistic Mayavadis imagine the form of God in matter, al-
though according to their imagination, God is unlimitedly formless. This is simply
mental speculation. Even though Sri Caitanya Mahaprabhu is the Supreme Per-
sonality of Godhead, He placed Himself in the position of a gopi. He also accepted
the King’s son directly as the son of Maharaja Nanda, Vrajendra-nandana Hari. This
is perfect vision according to the direction of the Vedic culture, as confirmed in
Srimad Bhagavad-gita (panditah sama-darsinah). Such acceptance of the Absolute
Truth according to Vaisnava philosophy is explained in both the Mundaka
Upanisad (3.2.3) and the Katha Upanisad (1.2.23) in the following words:
