202101013 Santāna Gosvāmī Attempts to

Displease Nawab Hussain Shah

Śrī Kṛṣṇa Caitanya Book Compilation

Śrī Kṛṣṇa Caitanya Book Compilation

By His Holiness Jayapatākā Swami Mahārāja on 13th October 2021 in

Śrīdhāma Māyāpur, India

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim

yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam

paramānandaṁ mādhavaṁ śrī caitanya iśvaram

hariḥ oṁ tat sat

Introduction: We are continuing with the compilation of Caitanya līlā book, the chapter
entitled today is:

Santāna Gosvāmī Attempts to Displease Nawab Hussain Shah

Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Caitanya Caritāmṛta, Madhya-līlā 19.1

śrī-rūpadvārā vraja-rasakeli-tattva-prakaṭanakārī gaurasundara:—

 vṛndāvanīyāṁ rasa-keli-vārtāṁ

kālena luptāṁ nija-śaktim utkaḥ

sañcārya rūpe vyatanot punaḥ sa

prabhur vidhau prāg iva loka-sṛṣṭim

Translation: Before the creation of this cosmic manifestation, the Lord enlightened the
heart of Lord Brahmā with the details of the creation and manifested the Vedic
knowledge. In exactly the same way, the Lord, being anxious to revive the Vṛndāvana
pastimes of Lord Kṛṣṇa, impregnated the heart of Rūpa Gosvāmī with spiritual potency.
By this potency, Śrīla Rūpa Gosvāmī could revive the activities of Kṛṣṇa in Vṛndāvana,
activities almost lost to memory. In this way, He spread Kṛṣṇa consciousness throughout
the world.

Jayapatākā Swami: So, now in Virtual Vraja Parikramā, all the holy places of Vrindavan,
Vraja are visited. Before most of the places were lost or rather people didn’t know the
significance of many places.

Caitanya Caritāmṛta, Madhya-līlā 19.3

prabhu-darśanānantara rūpa-sanātanera sva-gṛhe gamana:—

śrī-rūpa-sanātana rahe rāmakeli-grāme

 prabhure miliyā gelā āpana-bhavane

Translation: After meeting Śrī Caitanya Mahāprabhu in the village of Rāmakeli, the
brothers Rūpa and Sanātana returned to their homes.

Jayapatākā Swami: When they met Lord Caitanya they both were initiated with the
names Rūpa and Sanātana and they were given special mercy by Lord Caitanya.
Sanātana Gosvāmī also advised Lord Caitanya that to fo to Vṛndāvana with thousands
of people was not very suitable.

Caitanya Caritāmṛta, Madhya-līlā 19.4

viṣaya-tyāga o prabhu-prāptira janya ubhayera puraścaraṇa:—

dui-bhāi viṣaya-tyāgera upāya sṛjila

bahu-dhana diyā dui brāhmaṇe varila

Translation: The two brothers devised a means whereby they could give up their
material activities. For this purpose, they appointed two brāhmaṇas and paid them a
large amount of money.

Jayapatākā Swami: So, the two brother were Prime Minister and Finance Minster of
Hussain Shah. They devised the means to escape and join Lord Caitanya.

Caitanya Caritāmṛta, Madhya-līlā 19.5

 kṛṣṇa-mantre karāila dui puraścaraṇa

acirāt pāibāre caitanya-caraṇa

Translation: The brāhmaṇas performed religious ceremonies and chanted the holy
name of Kṛṣṇa so that the two brothers might attain shelter at the lotus feet of Śrī
Caitanya Mahāprabhu very soon.

Purport: A puraścaraṇa is a ritualistic ceremony performed under the guidance of an

expert spiritual master or a brāhmaṇa. It is performed for the fulfillment of certain
desires. One rises early in the morning, chants the Hare Kṛṣṇa mantra, performs arcana
by the ārati ceremony and worships the Deities. These activities are described in
Madhya-līlā, fifteenth chapter, verse 108.

Jayapatākā Swami: So, the two brothers Rūpa and Sanātana were praying to Kṛṣṇa
and were performing puraścaraṇa sacrifice that they could quickly achieve the lotus feet
of Lord Caitanya.

Caitanya Caritāmṛta, Madhya-līlā 19.6

śrī-rūpera phateyāvāde svagṛhe āgamana:—

śrī-rūpa-gosāñi tabe naukāte bhariyā

āpanāra ghare āilā bahu-dhana lañā

Translation: At this time, Śrī Rūpa Gosvāmī returned home, taking with him large
quantities of riches loaded in boats.

Caitanya Caritāmṛta, Madhya-līlā 19.7

brāhmaṇa-vaiṣṇavake 1/2, svajana-vargake 1/4, dhana vitaraṇa:—

brāhmaṇa-vaiṣṇave dilā tāra ardha-dhane

eka cauṭhi dhana dilā kuṭumba-bharaṇe

Translation: Śrīla Rūpa Gosvāmī divided the wealth that he brought back home. He
gave fifty percent in charity to brāhmaṇas and Vaiṣṇavas and twenty-five percent to his
relatives.

Purport: This is a practical example of how one should divide his money and retire from
household life. Fifty percent of one’s money should be distributed to qualified and pure
devotees of the Lord. Twenty-five percent may be given to family members, and
twenty-five percent may be kept for personal use in case of emergency.

Jayapatākā Swami: This is the example of Rūpa Gosvāmī, how he distributed his
accumulated wealth, half were given for the service of brāhmaṇas and Vaiṣṇavas, and
that means half was given for the service of Kṛṣṇa, 25% for family members and 25%
for some emergencies.

Caitanya Caritāmṛta, Madhya-līlā 19.8

 bhāvi-vipaduddhāra-janya dhana-rakṣaṇa:—

daṇḍa-bandha lāgi’ cauṭhi sañcaya karilā

bhāla-bhāla vipra-sthāne sthāpya rākhilā

Translation: He kept one-fourth of his wealth with a respectable brāhmaṇa. He kept this
for his personal safety because he was expecting some legal complications.

Jayapatākā Swami: Just by being in the service of the Nawab as the Finance Minister,
its not going to be very easy, and he may get arrested or face some legal problems, so
he kept 25% with a reliable banker.

Caitanya Caritāmṛta, Madhya-līlā 19.9

gauḍe sanātanera janya 10,000 mudrā-rakṣaṇa:—

gauḍe rākhila mudrā daśa-hājāre

sanātana vyaya kare, rākhe mudi-ghare

Translation: He deposited ten thousand coins, which were later spent by Śrī Sanātana
Gosvāmī, in the custody of a local Bengali grocer.
Jayapatākā Swami: Sanātana Gosvāmī was arrested by the Nawab and he needed this
money to get free.

Caitanya Caritāmṛta, Madhya-līlā 19.10

prabhura purī-gamana o vṛndāvane gamanodyāga-vārttā-śravaṇa:—

śrī-rūpa śunila prabhura nīlādri-gamana

vana-pathe yābena prabhu śrī-vṛndāvana

Translation: Śrī Rūpa Gosvāmī heard that Śrī Caitanya Mahāprabhu had returned to
Jagannātha Purī and was preparing to go to Vṛndāvana through the forest.

Caitanya Caritāmṛta, Madhya-līlā 19.11

tajjanya dūtadvaya-preraṇa:—

rūpa-gosāñi nīlācale pāṭhāila dui-jana

prabhu yabe vṛndāvana karena gamana

Translation: Śrī Rūpa Gosvāmī sent two people to Jagannātha Purī to find out when Śrī
Caitanya Mahāprabhu would depart for Vṛndāvana.
Jayapatākā Swami: Rūpa Gosvāmī wanted to ascertain when Lord Caitanya would
leave for Vṛndāvana and He was thinking how he would be able to meet Him.

Caitanya Caritāmṛta, Madhya-līlā 19.12

śīghra āsi’ more tāṅra dibā samācāra

śuniyā tad-anurūpa kariba vyavahāra

Translation: Śrī Rūpa Gosvāmī told the two men, “You are to return quickly and let me
know when He will depart. Then I shall make the proper arrangements.”

Caitanya Caritāmṛta, Madhya-līlā 19.13

śrī-sanātanera rājakārya haite avasara-grahaṇa-suyogānveṣaṇa:—

ethā sanātana-gosāñi bhāve mane mana

rājā more prīti kare, se—mora bandhana

Translation: While Sanātana Gosvāmī was in Gauḍa-deśa, he was thinking, “The

Nawab is very pleased with me. I certainly have an obligation.

Jayapatākā Swami: It was not so easy for Sanātana Gosvāmī to leave.

 Caitanya Caritāmṛta, Madhya-līlā 19.14

rājāra aprīti-bhājana haibāra yatna:—

kona mate rājā yadi more kruddha haya

tabe avyāhati haya, kariluṅ niścaya

Translation: “If the Nawab somehow or other becomes angry with me, I shall be greatly
relieved. That is my conclusion.”

Jayapatākā Swami: Sanātana Gosvāmī wanted to make the Nawab to be displeased

with him, and thus he could leave.

Caitanya Caritāmṛta, Madhya-līlā 19.15

rogera chala:—

asvāsthyera chadma kari’ rahe nija-ghare

rāja-kārya chāḍilā, nā yāya rāja-dvāre

Translation: On the pretext of bad health, Sanātana Gosvāmī remained home. Thus he
gave up government service and did not go to the royal court.
 Caitanya Caritāmṛta, Madhya-līlā 19.16

sva-gṛhe bhāgavata-vicāra:—

lobhī kāyastha-gaṇa rāja-kārya kare

āpane svagṛhe kare śāstrera vicāre

Translation: The greedy masters of his clerical and secretarial staff performed the
government duties while Sanātana personally remained home and discussed the
revealed scriptures.

Purport: Sanātana Gosvāmī was the minister in charge of the government secretariat,
and his assistants — the undersecretaries and clerks — all belonged to the kāyastha
community. Formerly the kāyasthas belonged to the clerical and secretarial staff of the
government, and later if one served in such a post, he was called a kāyastha.
Eventually if a person could not identify himself as a brāhmaṇa, kṣatriya, vaiśya or
śūdra, he used to introduce himself as a kāyastha to get a wealthy and honorable
position. In Bengal it is said that if one cannot give the identity of his caste, he calls
himself a kāyastha. On the whole, the kāyastha community is a mixture of all castes,
and it especially includes those engaged in clerical or secretarial work. Materially such
people are always busy occupying responsible government posts.

When Sanātana Gosvāmī was relaxing and feeling inclined to retire from government
service, many kāyasthas on his secretarial staff were very eager to occupy his post. In
this regard, Śrīla Bhaktivinoda Ṭhākura states that when Sanātana Gosvāmī was a
government minister and the kāyasthas who assisted him saw that he was reluctant to
continue, they became very expert in their duties. Sanātana Gosvāmī was a brāhmaṇa
belonging to the Sārasvata brāhmaṇa community. It is said that when he resigned, a
subordinate named Purandara Khān, who was a kāyastha, occupied his post.

Jayapatākā Swami: So, Sanātana Gosvāmī had said that he was sick, therefore he
didn’t come to perform his duties with the government. So, the other secretariat staff
were eager to get his position. They performed their duties diligently hoping to get his
position.

Caitanya Caritāmṛta, Madhya-līlā 19.17

bhaṭṭācārya paṇḍita biśa triśa lañā

bhāgavata vicāra karena sabhāte vasiyā

Translation: Śrī Sanātana Gosvāmī used to discuss Śrīmad-Bhāgavatam in an

assembly of twenty or thirty learned brāhmaṇa scholars.

Purport by Śrīla Prabhupāda: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the

following commentary on the words bhāgavata vicāra. As confirmed in the Muṇḍaka
Upaniṣad (1.1.4-5), there are two kinds of educational systems:

dve vidye veditavya iti, ha sma yad brahma-vido vadanti — parā caivāparā ca. tatrāparā
ṛg-vedo yajur-vedaḥ sāma-vedo ’tharva-vedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ
chando jyotiṣam iti. atha parā yayā tad akṣaram adhigamyate.

“There are two kinds of educational systems. One deals with transcendental knowledge
[parā vidyā] and the other with material knowledge [aparā vidyā]. All the Vedas — the
Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda, along with their corollaries, known
as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa — belong to the inferior system
of material knowledge [aparā vidyā]. By parā vidyā one can understand the akṣara —
Brahman or the Absolute Truth.” As far as the Vedic literature is concerned, the
Vedānta-sūtra is accepted as the parā vidyā. Śrīmad-Bhāgavatam is an explanation of
that parā vidyā. Those who aspire for liberation (mukti or mokṣa) and introduce
themselves as vaidāntika are also equal to those groups aspiring to improve religion
(dharma), economic development (artha) and sense gratification (kāma). Dharma,
artha, kāma and mokṣa are called catur-varga. They are all within the system of inferior,
material knowledge. Any literature giving information about the spiritual world, spiritual
life, spiritual identity and the spirit soul is called parā vidyā. Śrīmad-Bhāgavatam does
not have anything to do with the materialistic way of life; it gives transcendental
information to educate people in the superior system of parā vidyā. Sanātana Gosvāmī
was engaged in discussing the bhāgavata-vidyā, which means he discussed
transcendental superior knowledge. Those who are karmīs, jñānīs or yogīs are not
actually fit to discuss Śrīmad-Bhāgavatam. Only Vaiṣṇavas, or pure devotees, are fit to
discuss that literature. As stated in Śrīmad-Bhāgavatam itself (12.13.18):

śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ

yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate

yatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviṣkṛtaṁ

tac chṛṇvan supaṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ

Although Śrīmad-Bhāgavatam is counted among the Purāṇas, it is called the spotless

Purāṇa. Because it does not discuss anything material, it is liked by transcendental
Vaiṣṇava devotees. The subject matter found in Śrīmad-Bhāgavatam is meant for
paramahaṁsas. As it is said, paramo nirmatsarāṇāṁ satāṁ vedyam. A paramahaṁsa
is one who does not live in the material world and who does not envy others. In
Śrīmad-Bhāgavatam, devotional service is discussed to arouse the living entity to the
transcendental position of jñāna (knowledge) and vairāgya (renunciation). As stated in
Śrīmad-Bhāgavatam (1.2.12):

tac chraddadhānāḥ munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

“The seriously inquisitive student or sage, well equipped with knowledge and
detachment, realizes that Absolute Truth by rendering devotional service in terms of
what he has heard from the Vedānta-śruti.”

This is not sentiment. Knowledge and renunciation can be obtained through devotional
service (bhaktyā śruta-gṛhītayā), that is, by arousing one’s dormant devotional
consciousness, Kṛṣṇa consciousness. When Kṛṣṇa consciousness is aroused, it
relieves one from fruitive activity, activity for economic improvement and material
enjoyment. This relief is technically called naiṣkarmya, and when one is relieved, he is
no longer interested in working hard for sense gratification. Śrīmad-Bhāgavatam is Śrīla
Vyāsadeva’s last, mature contribution, and one should read and hear it in an assembly
of realized souls while engaging in devotional service. At such a time one can be
liberated from all material bondage. This was the course taken by Sanātana Gosvāmī,
who retired from government service to study Śrīmad-Bhāgavatam with learned
scholars.

Jayapatākā Swami: So, normally people are interested in dharma, artha and kāma,
religion for religiosity for the sake of economic development, economic development for
the sake of increasing sense gratification. The Śrīmad-bhāgavatam teaches one the
special process of vairagya, vidyā and how Lord Caitanya was giving out His own
bhakti-yoga to all the conditioned souls. Mukti is the fourth puruṣārtha and prema is fifth
purusartha. So, Śrīmad-bhāgavatam especially given one the means for achieving
mukti and prema.

Thus ends the chapter entitled, Santāna Gosvāmī Attempts to Displease Nawab
Hussain Shah

Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Transcribed and Verified by JPS Archives 13 th Oct 2021

- END OF TRANSCRIPTION -
Transcribed by JPS Archives
Verifyed by JPS Archives
Reviewed by JPS Archives

Śrī Kṛṣṇa Caitanya Book Compilation

Śrī Kṛṣṇa Caitanya Book Compilation

By His Holiness Jayapatākā Swami Mahārāja on 13th October 2021 in

Śrīdhāma Māyāpur, India

 mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim

yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam

paramānandaṁ mādhavaṁ śrī caitanya iśvaram

hariḥ oṁ tat sat

Introduction: We are continuing with the compilation of Caitanya līlā book, the chapter
entitled today is:

Santāna Gosvāmī Attempts to Displease Nawab Hussain Shah

Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Caitanya Caritāmṛta, Madhya-līlā 19.1

śrī-rūpadvārā vraja-rasakeli-tattva-prakaṭanakārī gaurasundara:—

vṛndāvanīyāṁ rasa-keli-vārtāṁ

kālena luptāṁ nija-śaktim utkaḥ

sañcārya rūpe vyatanot punaḥ sa

prabhur vidhau prāg iva loka-sṛṣṭim

Translation: Before the creation of this cosmic manifestation, the Lord enlightened the
heart of Lord Brahmā with the details of the creation and manifested the Vedic
knowledge. In exactly the same way, the Lord, being anxious to revive the Vṛndāvana
pastimes of Lord Kṛṣṇa, impregnated the heart of Rūpa Gosvāmī with spiritual potency.
By this potency, Śrīla Rūpa Gosvāmī could revive the activities of Kṛṣṇa in Vṛndāvana,
activities almost lost to memory. In this way, He spread Kṛṣṇa consciousness throughout
the world.

Jayapatākā Swami: So, now in Virtual Vraja Parikramā, all the holy places of Vrindavan,
Vraja are visited. Before most of the places were lost or rather people didn’t know the
significance of many places.

Caitanya Caritāmṛta, Madhya-līlā 19.3

prabhu-darśanānantara rūpa-sanātanera sva-gṛhe gamana:—

śrī-rūpa-sanātana rahe rāmakeli-grāme

prabhure miliyā gelā āpana-bhavane

Translation: After meeting Śrī Caitanya Mahāprabhu in the village of Rāmakeli, the
brothers Rūpa and Sanātana returned to their homes.

Jayapatākā Swami: When they met Lord Caitanya they both were initiated with the
names Rūpa and Sanātana and they were given special mercy by Lord Caitanya.
Sanātana Gosvāmī also advised Lord Caitanya that to fo to Vṛndāvana with thousands
of people was not very suitable.
 Caitanya Caritāmṛta, Madhya-līlā 19.4

viṣaya-tyāga o prabhu-prāptira janya ubhayera puraścaraṇa:—

dui-bhāi viṣaya-tyāgera upāya sṛjila

bahu-dhana diyā dui brāhmaṇe varila

Translation: The two brothers devised a means whereby they could give up their
material activities. For this purpose, they appointed two brāhmaṇas and paid them a
large amount of money.

Jayapatākā Swami: So, the two brother were Prime Minister and Finance Minster of
Hussain Shah. They devised the means to escape and join Lord Caitanya.

Caitanya Caritāmṛta, Madhya-līlā 19.5

kṛṣṇa-mantre karāila dui puraścaraṇa

acirāt pāibāre caitanya-caraṇa

Translation: The brāhmaṇas performed religious ceremonies and chanted the holy
name of Kṛṣṇa so that the two brothers might attain shelter at the lotus feet of Śrī
Caitanya Mahāprabhu very soon.
Purport: A puraścaraṇa is a ritualistic ceremony performed under the guidance of an
expert spiritual master or a brāhmaṇa. It is performed for the fulfillment of certain
desires. One rises early in the morning, chants the Hare Kṛṣṇa mantra, performs arcana
by the ārati ceremony and worships the Deities. These activities are described in
Madhya-līlā, fifteenth chapter, verse 108.

Jayapatākā Swami: So, the two brothers Rūpa and Sanātana were praying to Kṛṣṇa
and were performing puraścaraṇa sacrifice that they could quickly achieve the lotus feet
of Lord Caitanya.

Caitanya Caritāmṛta, Madhya-līlā 19.6

śrī-rūpera phateyāvāde svagṛhe āgamana:—

śrī-rūpa-gosāñi tabe naukāte bhariyā

āpanāra ghare āilā bahu-dhana lañā

Translation: At this time, Śrī Rūpa Gosvāmī returned home, taking with him large
quantities of riches loaded in boats.

Caitanya Caritāmṛta, Madhya-līlā 19.7

brāhmaṇa-vaiṣṇavake 1/2, svajana-vargake 1/4, dhana vitaraṇa:—

brāhmaṇa-vaiṣṇave dilā tāra ardha-dhane

 eka cauṭhi dhana dilā kuṭumba-bharaṇe

Translation: Śrīla Rūpa Gosvāmī divided the wealth that he brought back home. He
gave fifty percent in charity to brāhmaṇas and Vaiṣṇavas and twenty-five percent to his
relatives.

Purport: This is a practical example of how one should divide his money and retire from
household life. Fifty percent of one’s money should be distributed to qualified and pure
devotees of the Lord. Twenty-five percent may be given to family members, and
twenty-five percent may be kept for personal use in case of emergency.

Jayapatākā Swami: This is the example of Rūpa Gosvāmī, how he distributed his
accumulated wealth, half were given for the service of brāhmaṇas and Vaiṣṇavas, and
that means half was given for the service of Kṛṣṇa, 25% for family members and 25%
for some emergencies.

Caitanya Caritāmṛta, Madhya-līlā 19.8

bhāvi-vipaduddhāra-janya dhana-rakṣaṇa:—

daṇḍa-bandha lāgi’ cauṭhi sañcaya karilā

bhāla-bhāla vipra-sthāne sthāpya rākhilā

Translation: He kept one-fourth of his wealth with a respectable brāhmaṇa. He kept this
for his personal safety because he was expecting some legal complications.
Jayapatākā Swami: Just by being in the service of the Nawab as the Finance Minister,
its not going to be very easy, and he may get arrested or face some legal problems, so
he kept 25% with a reliable banker.

Caitanya Caritāmṛta, Madhya-līlā 19.9

gauḍe sanātanera janya 10,000 mudrā-rakṣaṇa:—

gauḍe rākhila mudrā daśa-hājāre

sanātana vyaya kare, rākhe mudi-ghare

Translation: He deposited ten thousand coins, which were later spent by Śrī Sanātana
Gosvāmī, in the custody of a local Bengali grocer.

Jayapatākā Swami: Sanātana Gosvāmī was arrested by the Nawab and he needed this
money to get free.

Caitanya Caritāmṛta, Madhya-līlā 19.10

prabhura purī-gamana o vṛndāvane gamanodyāga-vārttā-śravaṇa:—

śrī-rūpa śunila prabhura nīlādri-gamana

vana-pathe yābena prabhu śrī-vṛndāvana

Translation: Śrī Rūpa Gosvāmī heard that Śrī Caitanya Mahāprabhu had returned to
Jagannātha Purī and was preparing to go to Vṛndāvana through the forest.

Caitanya Caritāmṛta, Madhya-līlā 19.11

tajjanya dūtadvaya-preraṇa:—

rūpa-gosāñi nīlācale pāṭhāila dui-jana

prabhu yabe vṛndāvana karena gamana

Translation: Śrī Rūpa Gosvāmī sent two people to Jagannātha Purī to find out when Śrī
Caitanya Mahāprabhu would depart for Vṛndāvana.

Jayapatākā Swami: Rūpa Gosvāmī wanted to ascertain when Lord Caitanya would
leave for Vṛndāvana and He was thinking how he would be able to meet Him.

Caitanya Caritāmṛta, Madhya-līlā 19.12

śīghra āsi’ more tāṅra dibā samācāra

śuniyā tad-anurūpa kariba vyavahāra

Translation: Śrī Rūpa Gosvāmī told the two men, “You are to return quickly and let me
know when He will depart. Then I shall make the proper arrangements.”
 Caitanya Caritāmṛta, Madhya-līlā 19.13

śrī-sanātanera rājakārya haite avasara-grahaṇa-suyogānveṣaṇa:—

ethā sanātana-gosāñi bhāve mane mana

rājā more prīti kare, se—mora bandhana

Translation: While Sanātana Gosvāmī was in Gauḍa-deśa, he was thinking, “The

Nawab is very pleased with me. I certainly have an obligation.

Jayapatākā Swami: It was not so easy for Sanātana Gosvāmī to leave.

Caitanya Caritāmṛta, Madhya-līlā 19.14

rājāra aprīti-bhājana haibāra yatna:—

kona mate rājā yadi more kruddha haya

tabe avyāhati haya, kariluṅ niścaya

Translation: “If the Nawab somehow or other becomes angry with me, I shall be greatly
relieved. That is my conclusion.”
Jayapatākā Swami: Sanātana Gosvāmī wanted to make the Nawab to be displeased
with him, and thus he could leave.

Caitanya Caritāmṛta, Madhya-līlā 19.15

rogera chala:—

asvāsthyera chadma kari’ rahe nija-ghare

rāja-kārya chāḍilā, nā yāya rāja-dvāre

Translation: On the pretext of bad health, Sanātana Gosvāmī remained home. Thus he
gave up government service and did not go to the royal court.

Caitanya Caritāmṛta, Madhya-līlā 19.16

sva-gṛhe bhāgavata-vicāra:—

lobhī kāyastha-gaṇa rāja-kārya kare

āpane svagṛhe kare śāstrera vicāre

Translation: The greedy masters of his clerical and secretarial staff performed the
government duties while Sanātana personally remained home and discussed the
revealed scriptures.
Purport: Sanātana Gosvāmī was the minister in charge of the government secretariat,
and his assistants — the undersecretaries and clerks — all belonged to the kāyastha
community. Formerly the kāyasthas belonged to the clerical and secretarial staff of the
government, and later if one served in such a post, he was called a kāyastha.
Eventually if a person could not identify himself as a brāhmaṇa, kṣatriya, vaiśya or
śūdra, he used to introduce himself as a kāyastha to get a wealthy and honorable
position. In Bengal it is said that if one cannot give the identity of his caste, he calls
himself a kāyastha. On the whole, the kāyastha community is a mixture of all castes,
and it especially includes those engaged in clerical or secretarial work. Materially such
people are always busy occupying responsible government posts.

When Sanātana Gosvāmī was relaxing and feeling inclined to retire from government
service, many kāyasthas on his secretarial staff were very eager to occupy his post. In
this regard, Śrīla Bhaktivinoda Ṭhākura states that when Sanātana Gosvāmī was a
government minister and the kāyasthas who assisted him saw that he was reluctant to
continue, they became very expert in their duties. Sanātana Gosvāmī was a brāhmaṇa
belonging to the Sārasvata brāhmaṇa community. It is said that when he resigned, a
subordinate named Purandara Khān, who was a kāyastha, occupied his post.

Jayapatākā Swami: So, Sanātana Gosvāmī had said that he was sick, therefore he
didn’t come to perform his duties with the government. So, the other secretariat staff
were eager to get his position. They performed their duties diligently hoping to get his
position.

Caitanya Caritāmṛta, Madhya-līlā 19.17

bhaṭṭācārya paṇḍita biśa triśa lañā

 bhāgavata vicāra karena sabhāte vasiyā

Translation: Śrī Sanātana Gosvāmī used to discuss Śrīmad-Bhāgavatam in an

assembly of twenty or thirty learned brāhmaṇa scholars.

Purport by Śrīla Prabhupāda: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the

following commentary on the words bhāgavata vicāra. As confirmed in the Muṇḍaka
Upaniṣad (1.1.4-5), there are two kinds of educational systems:

dve vidye veditavya iti, ha sma yad brahma-vido vadanti — parā caivāparā ca. tatrāparā
ṛg-vedo yajur-vedaḥ sāma-vedo ’tharva-vedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ
chando jyotiṣam iti. atha parā yayā tad akṣaram adhigamyate.

“There are two kinds of educational systems. One deals with transcendental knowledge
[parā vidyā] and the other with material knowledge [aparā vidyā]. All the Vedas — the
Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda, along with their corollaries, known
as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa — belong to the inferior system
of material knowledge [aparā vidyā]. By parā vidyā one can understand the akṣara —
Brahman or the Absolute Truth.” As far as the Vedic literature is concerned, the
Vedānta-sūtra is accepted as the parā vidyā. Śrīmad-Bhāgavatam is an explanation of
that parā vidyā. Those who aspire for liberation (mukti or mokṣa) and introduce
themselves as vaidāntika are also equal to those groups aspiring to improve religion
(dharma), economic development (artha) and sense gratification (kāma). Dharma,
artha, kāma and mokṣa are called catur-varga. They are all within the system of inferior,
material knowledge. Any literature giving information about the spiritual world, spiritual
life, spiritual identity and the spirit soul is called parā vidyā. Śrīmad-Bhāgavatam does
not have anything to do with the materialistic way of life; it gives transcendental
information to educate people in the superior system of parā vidyā. Sanātana Gosvāmī
was engaged in discussing the bhāgavata-vidyā, which means he discussed
transcendental superior knowledge. Those who are karmīs, jñānīs or yogīs are not
actually fit to discuss Śrīmad-Bhāgavatam. Only Vaiṣṇavas, or pure devotees, are fit to
discuss that literature. As stated in Śrīmad-Bhāgavatam itself (12.13.18):

śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ

yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate

yatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviṣkṛtaṁ

tac chṛṇvan supaṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ

Although Śrīmad-Bhāgavatam is counted among the Purāṇas, it is called the spotless

Purāṇa. Because it does not discuss anything material, it is liked by transcendental
Vaiṣṇava devotees. The subject matter found in Śrīmad-Bhāgavatam is meant for
paramahaṁsas. As it is said, paramo nirmatsarāṇāṁ satāṁ vedyam. A paramahaṁsa
is one who does not live in the material world and who does not envy others. In
Śrīmad-Bhāgavatam, devotional service is discussed to arouse the living entity to the
transcendental position of jñāna (knowledge) and vairāgya (renunciation). As stated in
Śrīmad-Bhāgavatam (1.2.12):

tac chraddadhānāḥ munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

 bhaktyā śruta-gṛhītayā

“The seriously inquisitive student or sage, well equipped with knowledge and
detachment, realizes that Absolute Truth by rendering devotional service in terms of
what he has heard from the Vedānta-śruti.”

This is not sentiment. Knowledge and renunciation can be obtained through devotional
service (bhaktyā śruta-gṛhītayā), that is, by arousing one’s dormant devotional
consciousness, Kṛṣṇa consciousness. When Kṛṣṇa consciousness is aroused, it
relieves one from fruitive activity, activity for economic improvement and material
enjoyment. This relief is technically called naiṣkarmya, and when one is relieved, he is
no longer interested in working hard for sense gratification. Śrīmad-Bhāgavatam is Śrīla
Vyāsadeva’s last, mature contribution, and one should read and hear it in an assembly
of realized souls while engaging in devotional service. At such a time one can be
liberated from all material bondage. This was the course taken by Sanātana Gosvāmī,
who retired from government service to study Śrīmad-Bhāgavatam with learned
scholars.

Jayapatākā Swami: So, normally people are interested in dharma, artha and kāma,
religion for religiosity for the sake of economic development, economic development for
the sake of increasing sense gratification. The Śrīmad-bhāgavatam teaches one the
special process of vairagya, vidyā and how Lord Caitanya was giving out His own
bhakti-yoga to all the conditioned souls. Mukti is the fourth puruṣārtha and prema is fifth
purusartha. So, Śrīmad-bhāgavatam especially given one the means for achieving
mukti and prema.

Thus ends the chapter entitled, Santāna Gosvāmī Attempts to Displease Nawab
Hussain Shah
 Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Transcribed and Verified by JPS Archives 13 th Oct 2021

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Transcribed by JPS Archives
Verifyed by JPS Archives
Reviewed by JPS Archives