Gopala Cakravarti

Expressions researched:
"Gopala Cakravarti"

CC Antya-lila

CC Antya 3 Summary:

From Benāpola, Haridāsa Ṭhākura went to the village known as Cāndapura, where he lived at the house of Balarāma Ācārya. Thereafter, Haridāsa Ṭhākura was received by two brothers known as Hiraṇya and Govardhana Majumadāra, but in the course of a discussion he was offended by a caste brāhmaṇa known as Gopāla Cakravartī. Because of this offense, Gopāla Cakravartī was punished by being afflicted with leprosy.

Haridāsa Ṭhākura later left Cāndapura and went to the house of Advaita Ācārya, where he was tested by Māyādevī, the personification of the external energy. She also received his favor by being blessed with the chanting of the Hare Kṛṣṇa mahā-mantra.

CC Antya 3.190, Translation:

At the house of Hiraṇya and Govardhana Majumadāra, a person named Gopāla Cakravartī was officially the chief tax collector.

CC Antya 3.191, Translation:

This Gopāla Cakravartī lived in Bengal. His duty as chief tax collector was to collect 1,200,000 coins to deposit in the treasury of the emperor.

CC Antya 3.193, Translation:

This young man, Gopāla Cakravartī, became very angry upon hearing the statements of Haridāsa Ṭhākura. He immediately criticized him. "O assembly of learned scholars," he said, “just hear the conclusion of the emotional devotee.

CC Antya 3.198, Translation:

Gopāla Cakravartī said, "If one is not liberated by nāmābhāsa, then you may be certain that I shall cut off your nose."

CC Antya 3.199, Translation:

Then Haridāsa Ṭhākura accepted the challenge offered by Gopāla Cakravartī. "If by nāmābhāsa liberation is not available," he said, "certainly I shall cut off my nose."

CC Antya 3.201, Translation and Purport:

The priest named Balarāma Ācārya also chastised Gopāla Cakravartī. "You are a foolish logician," he said. “What do you know about the devotional service of the Lord?

The philosophy enunciated by the Māyāvādīs is called ghaṭa-paṭiyā ("pot-and-earth") philosophy. According to this philosophy, everything is one. Such philosophers see no distinction between a pot made of earth and the earth itself, reasoning that anything made of earth, such as different pots, is also the same earth. Since Gopāla Cakravartī was a ghaṭa-paṭiyā logician, a gross materialist, what could he understand about the transcendental devotional service of the Lord?

CC Antya 3.203, Translation:

Then Haridāsa Ṭhākura got up to leave, and the Majumadāras, the masters of Gopāla Cakravartī, immediately kicked him out and dismissed him from their service.

CC Antya 3.208, Translation:

Then Hiraṇya dāsa Majumadāra returned to his home and ordered that Gopāla Cakravartī not be admitted therein.

CC Antya 3.211, Translation:

Seeing the condition of Gopāla Cakravartī, everyone was astonished. Everyone praised the influence of Haridāsa Ṭhākura and offered him obeisances.

CC Antya 3.214, Purport:

For example, Prahlāda Mahārāja was chastised by his father, Hiraṇyakaśipu, in so many ways, but although Prahlāda tolerated this, Kṛṣṇa did not. The Lord therefore came in the form of Nṛsiṁha-deva to kill Hiraṇyakaśipu. Similarly, although Śrīla Haridāsa Ṭhākura tolerated the insult by Gopāla Cakravartī, Kṛṣṇa could not. The Lord immediately punished Gopāla Cakravartī by making him suffer from leprosy. While instructing Śrīla Rūpa Gosvāmī about the many restrictive rules and regulations for Vaiṣṇavas, Śrī Caitanya Mahāprabhu has very vividly described the effects of offenses at the lotus feet of a Vaiṣṇava. Yadi vaiṣṇava-aparādha uṭhe hātī mātā (CC Madhya 19.156). Offending or blaspheming a Vaiṣṇava has been described as the greatest offense, and it has been compared to a mad elephant. When a mad elephant enters a garden, it ruins all the creepers, flowers and trees. Similarly, if a devotee properly executing his devotional service becomes an offender at the lotus feet of his spiritual master or another Vaiṣṇava, his devotional service is spoiled.

CC Antya 3.214, Translation:

Haridāsa Ṭhākura was unhappy when he heard that the brāhmaṇa Gopāla Cakravartī had been attacked by leprosy. Thus after informing Balarāma Ācārya, the priest of Hiraṇya Majumadāra, he went to Śāntipura, the home of Advaita Ācārya.

Renunciation Through Wisdom

Renunciation Through Wisdom 3.1:

Śrīla Raghunātha dāsa Gosvāmī's father and uncle—Hiraṇya Majumdara and Govardhana Majumdara, respectively—were big landowners of the ancient village of Cāndapura at Saptagrāma. One of their employees, a brāhmaṇa by birth named Gopāla Cakravartī, locked the great Vaiṣṇava saint Śrīla Haridāsa Ṭhākura in a debate on the scriptures. The brāhmaṇa was a sheer empiricist, and the Vaiṣṇava saint was an absolute authority on the chanting of the holy names of God, Kṛṣṇa. The brāhmaṇa asked Śrīla Haridāsa at what stage of realization liberation is attained. Citing many appropriate verses from the scriptures, Śrīla Haridāsa explained that just as fear of nocturnal creatures like thieves, ghosts, and hobgoblins evaporates at dawn's first light, so all sins and offences are erased and liberation is attained in the clearing stage of chanting the holy name, called nāma-ābhāsa, which comes long before pure chanting.

Renunciation Through Wisdom 3.1:

Real knowledge means to discriminate between truth and illusion. Jñāna-yoga is the process by which one becomes eternally fixed on the path of transcendental devotional service to the Supreme Lord, who is the source of the Supersoul and Brahman. Jñāna-yoga should never be interpreted to mean the ascending process of enquiry, the inductive method, through which one aims only at separating reality from illusion by gradually rejecting the unreal. It is impossible to attain perfect knowledge without serving the Supreme Lord, who is full with all opulences and potencies, whose bodily luster is the Brahman effulgence, and whose partial expansion is the Supersoul. The brāhmaṇa Gopāla Cakravartī believed that jñāna, perfect knowledge, is far superior to devotional service of the Lord. But as recorded in the Caitanya-caritāmṛta (CC Antya 3.201):

Renunciation Through Wisdom 3.1:

The priest named Balarāma Ācārya chastised Gopāla Cakravartī. "You are a foolish logician," he said. "What do you know about the devotional service of the Lord?"

If one pretends to be a devotee of the Lord but does not understand the difference between dry speculative knowledge and knowledge of the Supreme Absolute Truth, then such a person's devotion borders on impersonalism and is rank with cheap sentimentalism, which is totally against the spiritual teachings of Śrīla Rūpa Gosvāmī. Therefore jñāna-yoga is not speculation or empirical research; nor is it the sudden emotional outbursts of upstarts pretending to be devotees. By practicing genuine jñāna-yoga, even an empirical philosopher will develop a taste for hearing purely spiritual topics from the scriptures. Eventually he will come to understand the Supreme Lord's transcendental position and potency, and ultimately he will relish the Lord's form, which is eternal and full of knowledge and bliss. He will perceive the Lord as the embodiment of all transcendental mellows.