Parikramä‑khaëòa
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the material world. So how will I ever see Your pastimes? If You do not offer a way, I am without hope.’ “Saying this, Pärvaté put Gauräìga’s foot dust on her sémanta (part in the hair) in great distress. From that, the name of Sémantadvépa came. Ignorant people call the place Simuliyä. “Gauracandrawas pleased, andHe said to Pärvaté, ‘ Osupreme goddess, listen carefully to My words. You are My energy, you are not separate or different from Me. My one energy has two forms. Within the spiritual kingdom, My original energy has one form as Çré Rädhä, but for carrying out activities in the material world She has expanded Herself as you. Without you, My lélä could not be accomplished, for in the form of Yogamäyä, you are necessary in My pastimes. In Vraja, you are eternally present as Paurëamäsé, and in Navadvépa you are present as Prauòhä Mäyä along with Kñetrapäla Çiva, guardian of the dhäma .’ “Saying this, Gauräìga disappeared, and Pärvaté became overwhelmed with love. Pärvaté stays in one form as the goddess of Sémantadvépa, and in another form as Prauòhä Mäyä in Mäyäpur.” After saying this, Nityänanda Prabhu took Jéva and quickly entered the Chand Kazi’s village, where He said, “O Jéva, hear My words. The Chand Kazi’s village is none other than Mathurä. After performing kértana , Gauräìga gave love of God to the Kazi and liberated him. Mathurä’s King Kaàsa of kåñëa‑lélä became Chand Kazi in gaura‑lélä . For that reason Gauräìga addressed the Kazi as His maternal uncle, and out of fear the Kazi took shelter of Gauräìga’s lotus feet. “Under orders from Hussain Shah, who was the king of the Bengal empire and Jarasandha in kåñëa‑lélä , the Kazi caused disturbance during kértana performance by breaking the mådaìgas . The Lord, appearing in the form of Nåsiàha, put fear in the Kazi’s heart. Like Kaàsa, the Kazi cowered in fear. Çré Caitanya, however, gave him prema and thus made the Kazi a great devotee. The very fortunate hear this story of the Kazi’s liberation. “Just see the difference between Vraja‑tattva and Navadvépa‑tattva. Those who offend Kåñëa are liberated by merging into the Lord’s effulgence, whereas in Navadvépa the offenders receive the treasure of love of God. Therefore, Lord
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