Srila Madhavendra Puri’s Disappearance Day

Giriraj Swami: Today is the day of the disappearance of Sri Madhavendra Puri, who was the grand spiritual master of Sri Chaitanya Mahaprabhu. So we shall read from Śrī Caitanya-caritāmṛta, Antya-līlā Chapter Eight about the “Disappearance of Madhavendra Puri.” The following summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura in his Amṛta-pravāha-bhāṣya. This chapter describes the history of the Lord’s dealings with Ramachandra Puri. Although Ramachandra Puri was one of the disciples of Madhavendra Puri, he was influenced by dry Mayavadis, and therefore he criticized Madhavendra Puri. Therefore Madhavendra Puri accused him of being an offender and rejected him. Because Ramachandra Puri had been rejected by his spiritual master, he became concerned only with finding faults in others and advising them according to dry Mayavada philosophy. For this reason he was not very respectful to the Vaishnavas, and later he became so fallen that he began criticizing Sri Chaitanya Mahaprabhu for His eating. Hearing his criticisms, Sri Chaitanya Mahaprabhu reduced His eating, but after Ramachandra Puri left Jagannatha Puri, the Lord resumed His usual behavior.

TEXT 1

aṁ vande kṛṣṇa-caitanyaṁ
rāmacandra-purī-bhayāt
laukikāhārataḥ svaṁ yo
bhikṣānnaṁ samakocayat

TRANSLATION

Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, who reduced His eating due to fear of the criticism of Rāmacandra Purī.

TEXT 2

jaya jaya śrī-caitanya karuṇā-sindhu-avatāra

brahmā-śivādika bhaje caraṇa yāṅhāra

TRANSLATION

All glories to Śrī Caitanya Mahāprabhu, the incarnation of the ocean of mercy! His lotus feet are worshiped by demigods like Lord Brahmā and Lord Śiva.

TEXT 3

jaya jaya avadhūta-candra nityānanda

jagat bāṅdhila yeṅha diyā prema-phāṅda

TRANSLATION

All glories to Nityānanda Prabhu, the greatest of mendicants, who bound the entire world with a knot of ecstatic love for God!

TEXT 4

jaya jaya advaita īśvara avatāra

kṛṣṇa avatāri’ kaila jagat-nistāra

TRANSLATION

All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead! He induced Kṛṣṇa to descend and thus delivered the entire world.

TEXT 5

jaya jaya śrīvāsādi yata bhakta-gaṇa

śrī-kṛṣṇa-caitanya prabhu — yāṅra prāṇa-dhana

TRANSLATION

All glories to all the devotees, headed by Śrīvāsa Ṭhākura! Śrī Kṛṣṇa Caitanya Mahāprabhu is their life and soul.

TEXT 6

Thus Śrī Caitanya Mahāprabhu, at Jagannātha Purī, performed His various pastimes with His devotees in the waves of love for Kṛṣṇa.

TEXT 7

Then a sannyāsī named Rāmacandra Purī Gosāñi came to see Paramānanda Purī and Śrī Caitanya Mahāprabhu.

TEXT 8

Paramānanda Purī offered respects at the feet of Rāmacandra Purī, and Rāmacandra Purī strongly embraced him.

PURPORT

Because Rāmacandra Purī was a disciple of Mādhavendra Purī, both Paramānanda Purī and Śrī Caitanya Mahāprabhu offered him respectful obeisances.

TEXT 9

Śrī Caitanya Mahāprabhu also offered obeisances unto Rāmacandra Purī, who then embraced Him and thus remembered Kṛṣṇa.

TEXT 10

The three of them talked about Kṛṣṇa for some time, and then Jagadānanda came and extended an invitation to Rāmacandra Purī.

TEXT 11

A large quantity of the remnants of food from Lord Jagannātha was brought in for distribution. Rāmacandra Purī ate sumptuously, and then he wanted to find faults in Jagadānanda Paṇḍita.

TEXT 12

After finishing the meal, Rāmacandra Purī requested, “My dear Jagadānanda, please listen. You eat the food that is left.”

TEXT 13

With great eagerness Rāmacandra Purī seated Jagadānanda Paṇḍita and personally served him prasādam.

TEXT 14

Encouraging him again and again, Rāmacandra Purī fed him sumptuously, but when Jagadānanda had washed his hands and mouth, Rāmacandra Purī began criticizing him.

TEXT 15

“I have heard,” he said, “that the followers of Caitanya Mahāprabhu eat more than necessary. Now I have directly seen that this is true.

TEXT 16

“Feeding a sannyāsī too much breaks his regulative principles, for when a sannyāsī eats too much, his renunciation is destroyed.”

TEXT 17

The characteristic of Rāmacandra Purī was that first he would induce someone to eat more than necessary and then he would criticize him.

TEXT 18

Formerly, when Mādhavendra Purī was at the last stage of his life, Rāmacandra Purī came to where he was staying.

COMMENT

What did the last verse just says? Yes. Last sentence.anyone?

Krishna Chaitanya [Unintelligible 00:08:09]

Yes and the last sentence?

[Unintelligible 00:08:27]

Yes, very good. Because now we are coming to the point of disappearance of Madhavendra Puri. Formerly, when Madhavendra Puri was at the last stage of his life, Ramachandra Puri came to where he was staying.

TEXT 19

Mādhavendra Purī was chanting the holy name of Kṛṣṇa, and sometimes he would cry, “O my Lord, I did not get shelter at Mathurā.”

TEXT 20

Then Rāmacandra Purī was so foolish that he fearlessly dared to instruct his spiritual master.

TEXT 21

“If you are in full transcendental bliss,” he said, “you should now remember only Brahman. Why are you crying?”

PURPORT

As stated in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā: a Brahman realized person is always happy. Na śocati na kāṅkṣati: he neither laments nor aspires for anything. Not knowing why Mādhavendra Purī was crying, Rāmacandra Purī tried to become his advisor. Thus he committed a great offense, for a disciple should never try to instruct his spiritual master.

COMMENT

What was the instruction? Jai sachinandan?

[Unintelligent 00:11:07]

Yes that Is right. Ramachandra Puri instruction to Madhavendra Puri was “If you are in full transcendental bliss you should now remember only brahman Why are you crying?” That you should not lament. Be happy in brahman.

TEXT 22

Hearing this instruction, Madhavendra Puri, greatly angry, rebuked him by saying, “Get out, you sinful rascal!

PURPORT

Rāmacandra Purī could not understand that his spiritual master, Mādhavendra Purī, was feeling transcendental separation. His lamentation was not material. Rather, it proceeded from the highest stage of ecstatic love of Kṛṣṇa. When he was crying in separation, “I could not achieve Kṛṣṇa! I could not reach Mathurā!” this was not ordinary material lamentation. Rāmacandra Purī was not sufficiently expert to understand the feelings of Mādhavendra Purī, but nevertheless he thought himself very advanced. Therefore, regarding Mādhavendra Purī’s expressions as ordinary material lamentation, he advised him to remember Brahman because he was latently an impersonalist. Mādhavendra Purī understood Rāmacandra Purī’s position as a great fool and therefore immediately rebuked him. Such a reprimand from the spiritual master is certainly for the betterment of the disciple.

COMMENT

So Bhagavad-gītā does says brahma-bhūtaḥ prasannātmā Na śocati na kāṅkṣati, that one on brahman platform is always joyful he neither hankers for anything nor lament for anything. Hankering and lamenting are activities of the conditioned souls on the material platform. They think that if they get something material, they will be happy, so they are always hankering, “Give me this, give me that, I want this, I want that. If I don’t get it, I can’t be happy. If I get it, I will be happy.” And when they are not hankering, they are lamenting, “Oh, I could not get it, I had it but then I lost it, I am so unfortunate.” So practically the entire lives of materialistic persons are spent in hankering for what they want and don’t have and lamenting for what they could not get or lost, and they have no happiness at all because both hankering and lamenting are activities of dissatisfaction or unhappiness.

Madhavendra Puri was certainly lamenting, but Madhavendra Puri was not at all on the material platform. He was situated on the transcendental platform of ecstatic feelings of love for Krishna, specifically ecstatic feelings in separation, which are the highest feelings of ecstasy in the material world, meaning in the life of the devotee in the material world. Everything that exists in the material world also exists in the spiritual world, but impersonalists cannot understand this. They think that variety exists only in the material world and not in brahman. They think that personality exists only in the material world and not in brahman. Similarly, they think that hankering and lamenting only exist in the material world. They cannot understand that in the spiritual world, there is also hankering and lamenting, but although everything exists in the spiritual world, it is not the same as in the material world because in the spiritual world, on the spiritual planets, the center of everything is God or Krishna, and because Krishna is the center, everything becomes blissful and eternal and knowledgeable.

The lamentation of Madhavendra Puri had Krishna as the central point and therefore it was not material. He was not lamenting for anything material related to his sense gratification, but he was lamenting in the mood of separation. In two or three verses, we will discuss about lamentation in the mood of separation. When Ramachandra Puri dared to instruct Madhavendra Puri with advice tinged with impersonalism, Madhavendra Puri became angry with him and rebuked Him. Here also, the anger of Madhavendra Puri is not material. The anger of Madhavendra Puri was meant to chastise and purify Ramachandra Puri.

TEXT 23

“O my Lord Kṛṣṇa, I could not reach You, nor could I reach Your abode, Mathurā. I am dying in my unhappiness, and now this rascal has come to give me more pain.

TEXT 24

“Don’t show your face to me! Go anywhere else you like. If I die seeing your face, I shall not achieve the destination of my life.

TEXT 25

“I am dying without achieving the shelter of Kṛṣṇa, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman.”

TEXT 26

Rāmacandra Purī was thus denounced by Mādhavendra Purī. Due to his offense, gradually material desire appeared within him.

PURPORT

The word vāsanā (“material desires”) refers to dry speculative knowledge. Such speculative knowledge is only material. As confirmed in Śrīmad-Bhāgavatam (10.14.4), a person without devotional service who simply wants to know things (kevala-bodha-labdhaye) gains only dry speculative knowledge but no spiritual profit. This is confirmed in the Bhakti-sandarbha (111), wherein it is said:

jīvan-muktā api punar yānti saṁsāra-vāsanām

yady acintya-mahā-śaktau bhagavaty aparādhinaḥ

“Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation about spiritual realization is one.”

COMMENT

So of course Srila Prabhupada quotes Śrīmad-Bhāgavatam that if one is without devotional service and simply aspires for speculative knowledge, he does not get any real profit. Then he quotes another verse from Bhakti-sandarbha that even if one is liberated, but if he commits offenses, he can fall down into material desires, of which impersonal speculation is one. In other words, the result of committing offenses is that one becomes overwhelmed by material desires, and one type of material desire is the desire for impersonal liberation. That is also material.

PURPORT(continued)

In his Laghu-toṣaṇī commentary on Śrīmad-Bhāgavatam (10.2.32), Jīva Gosvāmī says:

jīvan-muktā api punar bandhanaṁ yānti karmabhiḥ

yady acintya-mahā-śaktau bhagavaty aparādhinaḥ

“Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead.”

A similar quotation from one of the Purāṇas also appears in the Viṣṇu-bhakti-candrodaya:

jivān-muktāḥ prapadyante kvacit saṁsāra-vāsanām

yogino na vilipyante karmabhir bhagavat-parāḥ

“Even liberated souls sometimes fall down to material desires, but those who fully engage in devotional service to the Supreme Personality of Godhead are not affected by such desires.”

These are references from authoritative revealed scriptures. If one becomes an offender to his spiritual master or the Supreme Personality of Godhead, he falls down to the material platform to merely speculate.

COMMENT

So sometimes people wonder how someone who has become advanced in spiritual life after many years can fall down, and here is the answer: that even someone who is liberated, if he commits offenses, he will become overwhelmed with material desires, either for gross sense gratification or impersonal liberation.

TEXT 27

śuṣka-brahma-jñānī, nāhi kṛṣṇera ‘sambandha’

sarva loka nindā kare, nindāte nirbandhaḥ

TRNSLATION

One who is attached to dry speculative knowledge has no relationship with Kṛṣṇa. His occupation is criticizing Vaiṣṇavas. Thus he is situated in criticism.

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained in his Anubhāṣya that the word nirbandha indicates that Rāmacandra Purī had a steady desire to criticize others. Impersonalist Māyāvādīs, who have no relationship with Kṛṣṇa, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Kṛṣṇa as karma-kāṇḍa, or fruitive activities. According to them, devotional service to Kṛṣṇa is but another means for attaining dharma, artha, kāma and mokṣa. Therefore they criticize the devotees for engaging in material activities. They think that devotional service is māyā and that Kṛṣṇa or Viṣṇu is also māyā. Therefore they are called Māyāvādīs. Such a mentality awakens in a person who is an offender to Kṛṣṇa and His devotees.

COMMENT

So the Mayavadis or the impersonalists say Brahma satya, jagat mithya that brahman is truth and the world is false, and they think that brahman is impersonal. They think that “I am a person and I am material; therefore, anyone who is a person is also material. Therefore, spiritual means without personality.” They actually have no absolute knowledge, but they speculate and conclude that since conditioned souls have personality, then liberated souls should have no personality. Conditioned souls have form, so liberated souls should have no form. Conditioned souls have desires; therefore, liberated souls should have no desires. And thus they speculate.

They cannot appreciate the fact that conditioned souls have material desires, but liberated souls have spiritual desires. Conditioned souls have material bodies, but the Supreme Personality of Godhead and associates of the Supreme Personality of Godhead have spiritual bodies. They cannot understand, so they are only negative. They want to negate everything and make everything void. So when they see personality, when they see form, when they see desire, they see maya. They think that it must be maya, and thus they think that the body of Krishna is maya, that the activities of devotional service are maya, that the name of Krishna is maya. They see that everything is maya except for impersonal brahman. They see that everything is maya, and therefore when they see the physical activities of devotees or the mental workings of devotees, they think they are all material and thus they criticize them and blaspheme them.

TEXT 28

īśvara-purī gosāñi kare śrīpāda-sevana

svahaste karena mala-mūtrādi mārjana

TRANSLATION

Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, performed service to Mādhavendra Purī, cleaning up his stool and urine with his own hand.

TEXT 29

Īśvara Purī was always chanting the holy name and pastimes of Lord Kṛṣṇa for Mādhavendra Purī to hear. In this way he helped Mādhavendra Purī remember the holy name and pastimes of Lord Kṛṣṇa at the time of death.

TEXT 30

Pleased with Īśvara Purī, Mādhavendra Purī embraced him and gave him the benediction that he would be a great devotee and lover of Kṛṣṇa.

TEXT 31

Thus Īśvara Purī became like an ocean of ecstatic love for Kṛṣṇa, whereas Rāmacandra Purī became a dry speculator and a critic of everyone else.

TEXT 32

Īśvara Purī received the blessing of Mādhavendra Purī, whereas Rāmacandra Purī received a rebuke from him. Therefore these two persons, Īśvara Purī and Rāmacandra Purī, are examples of the objects of a great personality’s benediction and punishment. Mādhavendra Purī instructed the entire world by presenting these two examples.

COMMENT

So here one can see the different results obtained by someone who pleases the spiritual master and someone who offends him. Therefore, the Bhāgavatam states that the dust of the lotus feet of the devotee is very powerful. By serving the dust of such lotus feet, one goes back to Godhead, and by offending the dust of such lotus feet, one goes to hell. So the dust of the lotus feet of the devotee is very potent, and one must be careful in how he approaches that dust or how he deals with it. The example here is Ramachandra Puri and Isvara Puri: one became an ocean of ecstatic love, and the other became a critic of everyone. One became a great devotee, and the other became a great offender.

TEXT 33

jagad-guru mādhavendra kari’ prema dāna

ei śloka paḍi’ teṅho kaila antardhāna

His Divine Grace Mādhavendra Purī, the spiritual master of the entire world, thus distributed ecstatic love for Kṛṣṇa. While passing away from the material world, he chanted the following verse.

TEXT 34

ayi dīna-dayārdra nātha he

mathurā-nātha kadāvalokyase

hṛdayaṁ tvad-aloka-kātaraṁ

dayita bhrāmyati kiṁ karomy aham

TRANSLATAION

“O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”

COMMENT

The verse was actually spoken by Srimati Radharani when Lord Krishna left Vrindavan for Mathura, and the same verse that was spoken previously by Srimati Radharani was revealed in the heart of Sri Madhavendra Puri. Thus, he expressed ecstatic love and separation from Krishna exactly in the mood of Srimati Radharani when She was in the mood of separation from Krishna and Only Lord Chaitanya could understand the deep meaning of the verse. The deep meaning of the verse was known only to three persons.

Who are the three persons?

[Unintelligent 00:36:40]

To Srimati Radharani, to Madhavendra Puri and to Chaitanya Mahaprabhu. So the ecstasy of separation of Srimati Radharani is certainly not material, and Sri Madhavendra Puri experienced the same mood and thus He introduced into the disciplic succession ecstatic love for Krishna in the mood of separation of the gopīs, especially Radharani, which had never been manifest in the disciplic succession before. Therefore, Madhavendra Puri made a great contribution. In fact, it is said that he brought the seed of ecstatic love for Krishna, and the seed was passed on to Isvara Puri, it began to sprout in Isvara Puri, and it was finally passed on to Sri Chaitanya Mahaprabhu. In the personality of Sri Chaitanya Mahaprabhu, it grew into a great tree. So, Madhavendra Puri introduced something in the disciplic succession in the material world that was not known before: ecstatic love of Krishna in the mood of separation, in the mood of the residents of Vrindavan.

TEXT 35

ei śloke kṛṣṇa-prema kare upadeśa

kṛṣṇera virahe bhaktera bhāva-viśeṣa

TRANSLATION

In this verse Mādhavendra Purī teaches how to achieve ecstatic love for Kṛṣṇa. By feeling separation from Kṛṣṇa, one becomes spiritually situated.

COMMENT

The feelings of separation are most potent for the devotees in the material world to achieve transcendental love of Godhead. Lord Chaitanya also was always in the mood of separation, in the mood of Srimati Radharani in separation and. The Śikṣāṣṭakam prayers of Sri Chaitanya Mahaprabhu express the same mood. In Śikṣāṣṭakam, Lord Chaitanya prays that, “O Govinda, without you, the whole world appears vacant, and one moment feels like one yuga.” Yugāyitaṁ nimiṣeṇa cakṣuṣā prāvṛṣāyitam, so actually When the devotee begins to develop attraction for Krishna, the devotee wants to render direct service to Krishna. Feeling that he is not capable, not qualified, or not acceptable, he laments. Such lamentation is a great impetus in spiritual advancement. This is transcendental lamentation. Lord Chaitanya has one devotee Raghunatha dasa Gosvami. Later in life, Raghunatha dasa Gosvami went to Radha-kunda at Govardhana in Vrindavan and was intensely desiring the service of Radha and Krishna. Feeling that he could not achieve the service of Radha and Krishna, He was lamenting. He wrote one book called Vilapa Kusumanjali. Vilapa means lamentation, kusum means flowers, and anjali means offering. Weeping on the banks of Radhakund, rolling in the dirt, lamenting in separation from Radha and Krishna, Raghunatha dasa Gosvami experienced so many moods of ecstasy. He would desire a particular service or he would remember a particular pastime of Radha and Krishna. Then, feeling separation from that particular pastime or service, he would experience some ecstatic mood of lamentation. Each mood of lamentation became like a flower, and so many lamentations became a handful of flowers, which he offered at the lotus feet of Srimati Radharani and Krishna.

In the material world, when one makes actual spiritual advancement and begins to have direct realization of the pastimes of Radha and Krishna, and then loses the association of Radha and Krishna that he experienced, then He laments then He cries and feels separation. One time, Lord Chaitanya was at the seaside at Jagannatha Puri, and on the beach was one sand dune that reminded Lord Chaitanya of Govardhana. When he saw the sand dune, he thought it was Govardhana Hill and immediately, in great ecstatic love, he began to rush towards Govardhana Hill. Then he became stunned. Stunned means he could not move; all the external senses of the body became stunned and could not work and Internally, Lord Chaitanya was at Govardhana Hill, seeing the pastimes of Krishna. He saw that Krishna had gone to Govardhana Hill with the cows. He was playing upon his flute, and hearing the sound of the flute, many gopīs came to Govardhana to have the association of Krishna and serve Krishna at Govardhana. Sri Chaitanya Mahaprabhu also saw Himself there in the pastimes of Krishna in the form of a gopī, a younger gopī. And One of the older gopīs instructed him or her, “You collect some flowers and bring them. We shall offer them to Radha and Krishna.” Thus, Lord Chaitanya, in gopī form, began to collect flowers. Internally, he was entering the pastimes of Krishna, and externally, He was stunned. He began to manifest many ecstatic symptoms. Tears welled up in his eyes and began to overflow. His body began to tremble, his hairs stood on end, and his voice became choked. He was exhibiting many ecstatic symptoms.

When Lord Chaitanya’s associates found him and saw the condition of his body, they felt very sorry. Because in the ecstasy of love of Krishna, the body of Lord Chaitanya would undergo tremendous transformations, which no other person’s body could tolerate. Sometimes his limbs would become very long, or sometimes his limbs would contract into his body, just like a tortoise whose limbs are drawn inside the shell. Sometimes, in the mood of separation in Gambhira at Jagannatha Puri, Lord Chaitanya would rub his face against the wall. He would scratch his face, and blood would come out. The devotees felt extremely pained to see the condition of the body of Sri Chaitanya Mahaprabhu in ecstasy, and therefore they would try to bring Him back to external consciousness. When the devotees found Lord Chaitanya at the seaside, they began to chant “Haribol, Haribol, Hare Krishna” to try to get him back to external consciousness so that His body would not have to undergo such violent transformations. Gradually, Lord Chaitanya came back to external consciousness. First, he came back to partial external consciousness and began to lament that, “I was at Govardhana, I was with Radha and Krishna. Radha and Krishna entered the cave, and one of the gopīs asked me to collect some flowers. I was doing my service for Radha and Krishna, and suddenly you all came and made such a tumultuous sound. Now you have brought me back here. Now where is Govardhana? Where is Srimati Radharani? Where is Krishna?”

So, this is a lamentation. When one experiences the association of Krishna and then loses the experience and laments, this is separation. Or Another type of separation is when one intensely desires to get the association of Krishna, even never having had it. Especially in the material world, practicing devotees should be developing such desires to meet Krishna. There are various types of separation. Rupa Gosvami has explained one called pūrva-rāga, which means the separation that the devotees feel for Krishna before they meet Him. Just like Srimati Radharani and Her associates, they experienced pūrva-rāga. First, they are young girls, they’ve never actually met Krishna, but they hear the name of Krishna, they hear the flute of Krishna, they see the picture of Krishna, and they develop an ecstatic desire to meet Krishna. To meet Krishna why, to serve Krishna, not for sense gratification.

Another type of separation is when Krishna leaves Vrindavan for Mathura, and Radharani and the other residents of Vrindavan lament. Madhavendra Puri was able to taste such feelings of separation and give such feelings of separation to the world. Such feelings of separation are the best means to nourish one’s service to Krishna or one’s desire for service to Krishna. Of course, we cannot imitate such a state. We have to practice, and gradually, by the mercy of the Lord and the associates of the Lord, by constant endeavors and spiritual practices, such feelings may arise.

TEXT 35

ei śloke kṛṣṇa-prema kare upadeśa

kṛṣṇera virahe bhaktera bhāva-viśeṣa

TRANSLATION

In this verse Mādhavendra Purī teaches how to achieve ecstatic love for Kṛṣṇa. By feeling separation from Kṛṣṇa, one becomes spiritually situated.

TEXT 36

pṛthivīte ropaṇa kari’ gelā premāṅkura

sei premāṅkurera vṛkṣa — caitanya-ṭhākura

TRANSLATION

Mādhavendra Purī sowed the seed of ecstatic love for Kṛṣṇa within this material world and then departed. That seed later became a great tree in the form of Śrī Caitanya Mahāprabhu.

TEXT 37

prastāve kahiluṅ purī-gosāñira niryāṇa

yei ihā śune, sei baḍa bhāgyavān

TRANSLATION

I have incidentally described the passing away of Mādhavendra Purī. Anyone who hears this must be considered very fortunate.