Antya-līlā · 12

Ghāṭī refers to the different toll booths used by the zamindars to collect taxes in each state. Generally, this tax was collected to maintain the roads governed by the various zamindars. Since the devotees from Bengal were going to Jagannātha Purī, they had to pass through many such toll booths. Śivānanda Sena was in charge of paying the tolls.

One is forbidden to enter the Deity room or offer anything to the Deity while wearing a shirt or coat. In the tantras it is said: vastreṇāvṛta-dehas tu yo naraḥ praṇamed dharimśvitrī bhavati mūḍhātmā sapta janmāni bhāvini “Anyone who offers respects and obeisances to the Deity while wearing garments on the upper portion of his body is condemned to be a leper for seven births.”

In this connection one may refer to Antya-līlā, chapter sixteen, verses 65-75, for information about the later manifestations of the Lord’s mercy on Purī dāsa.

A sannyāsī is restricted from even hearing a woman’s name, and Śrī Caitanya Mahāprabhu conducted Himself very strictly in His vow. Parameśvara informed the Lord that his wife, Mukundāra Mātā, had come with him. He should not have mentioned her, and therefore the Lord hesitated for a moment, but due to His affection for Parameśvara, He did not say anything. Śrī Caitanya Mahāprabhu had known Parameśvara Modaka since His childhood, and therefore Parameśvara did not think twice about informing the Lord of his wife’s arrival.

Praśraya means affection, humility, faith, a demand for some special concession, or indulgence in such a concession. Pāgala means impudence, arrogance, and influence. Vaidagdhī means cunningness, humor, beauty, expertise, learning, tricky behavior, and indications.

According to Raghunandana Bhaṭṭācārya, the spokesman for the smārta regulative principles: prātaḥ-snāne vrate śrāddhe dvādaśyāṁ grahaṇe tathāmadya-lepa-samaṁ tailaṁ tasmāt tailaṁ vivarjayet “One who smears oil on his body while observing a vow in conjunction with a ritual, while bathing in the morning, while performing the śrāddha ceremony, or on dvādaśī day may as well pour wine over his body. Therefore, oil should be rejected.” This word vrata (vow) is sometimes understood to refer to the sannyāsa-vrata. Raghunandana Bhaṭṭācārya has also said in his book Tithi-tattva: ghṛtaṁ ca sārṣapaṁ tailaṁ yat tailaṁ puṣpa-vāsitamaduṣṭaṁ pakva-tailaṁ ca tailābhyaṅge ca nityaśaḥ This means that clarified butter (ghee), mustard oil, floral oil and boiled oil may be used only by gṛhasthas, householders.

Śrī Caitanya Mahāprabhu declared Himself a strict sannyāsī. A sannyāsī is not supposed to take help from anyone. Retaining a masseur to give Him massages would indicate His dependence on others. Śrī Caitanya Mahāprabhu wanted to follow very strictly the principle of not accepting anyone’s help for His bodily comfort.

The word vivarta means accepting something to be the opposite of what it appears. Here, Jagadānanda Paṇḍita appeared very angry, but this anger was a manifestation of his great love for Śrī Caitanya Mahāprabhu. Prema-vivarta is also the name of a book written by Jagadānanda Paṇḍita. Therefore the author of Śrī Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, uses the words prema-vivarta to refer to one who reads the book or hears about Jagadānanda Paṇḍita’s loving dealings with Śrī Caitanya Mahāprabhu. In either case, such a person very soon achieves love of Kṛṣṇa.

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Antya-līlā, twelfth chapter, describing Jagadānanda Paṇḍita’s loving dealings with Śrī Caitanya Mahāprabhu.